Showing posts with label Peter. Show all posts
Showing posts with label Peter. Show all posts

06/08/2020

Wrestling in the arena of life!



Readings & Notes from 2nd August 2020 

Galatians 5:13-26 
[13]  You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. [14] For the entire law is fulfilled in keeping this one command: “Love your neighbour as yourself.” [15] If you bite and devour each other, watch out or you will be destroyed by each other. [16] So I say, walk by the Spirit, and you will not gratify the desires of the flesh. [17] For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want. [18] But if you are led by the Spirit, you are not under the law. [19] The acts of the flesh are obvious: sexual immorality, impurity and debauchery; [20] idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions [21] and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. [22] But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, [23] gentleness and self-control. Against such things there is no law. [24] Those who belong to Christ Jesus have crucified the flesh with its passions and desires. [25] Since we live by the Spirit, let us keep in step with the Spirit. [26] Let us not become conceited, provoking and envying each other. 

2 Peter 1:1-15

 [2Pe 1:1] Simon Peter, a servant and apostle of Jesus Christ, To those who through the righteousness of our God and Saviour Jesus Christ have received a faith as precious as ours: [2] Grace and peace be yours in abundance through the knowledge of God and of Jesus our Lord. [3] His divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness. [4] Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature, having escaped the corruption in the world caused by evil desires. [5] For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; [6] and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; [7] and to godliness, mutual affection; and to mutual affection, love. [8] For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. [9] But whoever does not have them is near-sighted and blind, forgetting that they have been cleansed from their past sins. [10] Therefore, my brothers and sisters, make every effort to confirm your calling and election. For if you do these things, you will never stumble, [11] and you will receive a rich welcome into the eternal kingdom of our Lord and Saviour Jesus Christ. [12] So I will always remind you of these things, even though you know them and are firmly established in the truth you now have. [13] I think it is right to refresh your memory as long as I live in the tent of this body, [14] because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me. [15] And I will make every effort to see that after my departure you will always be able to remember these things.

 Genesis 32:22-32

 [22] That night Jacob got up and took his two wives, his two female servants and his eleven sons and crossed the ford of the Jabbok. [23] After he had sent them across the stream, he sent over all his possessions. [24] So Jacob was left alone, and a man wrestled with him till daybreak. [25] When the man saw that he could not overpower him, he touched the socket of Jacob's hip so that his hip was wrenched as he wrestled with the man. [26] Then the man said, “Let me go, for it is daybreak.” But Jacob replied, “I will not let you go unless you bless me.” [27] The man asked him, “What is your name?” “Jacob,” he answered. [28] Then the man said, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with humans and have overcome.” [29] Jacob said, “Please tell me your name.” But he replied, “Why do you ask my name?” Then he blessed him there. [30] So Jacob called the place Peniel, saying, “It is because I saw God face to face, and yet my life was spared.” [31] The sun rose above him as he passed Peniel, and he was limping because of his hip. [32] Therefore to this day the Israelites do not eat the tendon attached to the socket of the hip, because the socket of Jacob's hip was touched near the tendon. 

Talk 
Wrestling in the Arena of Life 
- Genesis 32:22-31

 Introduction

 Jacob's night of wrestling may not be the easiest concept especially when we consider that the one he is wrestling with (who?) can't overpower him! If you follow the Scripture Union readings then, as you know, we read this last Wednesday and might have a few ideas. 
The first thing I want to do is put some verses from Romans into our thoughts which we have seen before and not least last Sunday, 
Romans 8:26-39, and the opening bit today
[26]  In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans. [27] And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God's people in accordance with the will of God. Paul wrote this 2000 years after Jacob but it is close to what was happening and may help us understand it better.

 1. Running

Jacob is Abraham's grandson and twin of Esau who was the elder twin.

 In the schemes of family life, Esau sold his birth right and lost his blessing because mother Rebecka helped Jacob deceive his father Isaac. He then fled to his relative's home on the advice of mother to find a wife - he got two, he was conned by Uncle Laban and the process two mistresses. Through the four women he now has 11 sons and one daughter! He has yet to have his 12th son, Joseph who will help land the whole family in Egypt for 400 or so years. At this point Jacob is fleeing from Laban because life has gone a little sour with ongoing changes to working conditions and complaints about Jacob and his rearing techniques! He went, Laban caught up, not happy, and they parted amicably because of plain talk and an agreement. Where was he heading, back to his home country and is about to meet and have to face Esau who when he left, some twenty years earlier, was breathing death threats. As he fled from home to Laban, he had his first encounter with God (Genesis 28:10ff) who reaffirmed the covenant he made with Abraham and had ratified it with Isaac and Jacobs response was positive. 

Just before our passage (32:1) he encounters angels and then sends the family ahead with all his flocks and a host of gifts for Esau - placation offerings? 

2. Wrestling 

So, what is he wrestling with? I think we can see - the complexities of life and the promises of God. Do they clash? Maybe, but perhaps better to say they intertwine. 

It becomes clear that he is wrestling with God, he gets a blessing from him, but he is also wrestling with himself and his life - past and, about to come! The question is, 'why can't God overpower him?' He is all powerful. Perhaps he didn't want to! I found this part of Wednesday's notes helpful: It is interesting that the name ‘Israel’, which God gave to Jacob and then became the name of the nation, means ‘he struggles with God’. Does this indicate that God approves of us wrestling and struggling with him? Physically, the more a muscle is exercised, the stronger it becomes. Is this passage a challenge to exercise our spiritual muscles by wrestling with God? Our trust in God is often a tension between what we know about God, and the questions and unresolved issues which we are struggling to understand. This can be painful, as Jacob discovered – but perhaps this story gives us hope. (Esther Bailey writing for SU) 

The other writer, Andy Bathgate said this, again, helpful 
Our experiences may not approach this level of drama, but similar principles apply. God needs to bring us to a place where desire for him eclipses every other; where we long for his work in our lives, knowing there is no one else and nowhere else to turn. 

I think, again, all this resonates with Romans 8:26-27, and, going back again to the Lord's prayer - Your will be done . . . 

I also note - What God doesn't do is force Himself or His will on us. Jacob encountered God, was blessed by him and started changing and as the account continues, we start to see a different man but he is not perfect and shows his old ways a bit as well. I think many of us may be thinking, as we consider Jacob, I can relate to this. We may be running, looking, frightened (he was of his brother Esau), saddened by aspects of life etc. God was at work, and we start to see that, oh, and he still is with you and me and we have other material we can take heart from and be challenged by. 

3. Realising - 

Galatians 5:13-26 

We turn to Paul who, in writing about living life in the Spirt - a holy life, mentions a whole load of thigs that belong to the 'desires of the flesh' that we leave behind to walk in the Spirit [22] But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, [23] gentleness and self-control. Against such things there is no law. [24] Those who belong to Christ Jesus have crucified the flesh with its passions and desires. [25] Since we live by the Spirit, let us keep in step with the Spirit. [26] Let us not become conceited, provoking and envying each other. First, note - fruit not fruits! There is only one fruit of the Spirit which is . . . . And in context', saying we have crucified the flesh and keep in step with the Spirit which means a life that looks like Jesus and is kingdom living. When I look into of myself, I see a lot I really don't like! This is not self-deprecation but realising reality! Being a minister doesn't make it easier, maybe, harder! So, I find a constant wrestle in prayer because I want to keep in step with the Spirit! You may feel similar to that. 

Paul gives us a light though: Romans 7:15-21 [15] I do not understand what I do. For what I want to do I do not do, but what I hate I do. [16] And if I do what I do not want to do, I agree that the law is good. [17] As it is, it is no longer I myself who do it, but it is sin living in me. [18] For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. [19] For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing. [20] Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it. [21] So I find this law at work: Although I want to do good, evil is right there with me. 

Hence, in Romans 8 and here in Galatians 5 Paul is saying we should not walk in the way of our desires but of those of the Spirit - wrestling and seeking and praying deep within, in the power of the Spirit. A lifelong job! 

4. Reaffirming - 2 Peter 1:15

 I think Peter is saying 'keep at it, keep going, keep wrestling' - bit the same as Paul! Let’s reaffirm two things. 
1. It is a gift from God to walk in his ways because we have responded to his call - Jacob was doing that! [3] His divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness. [4] Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature, having escaped the corruption in the world caused by evil desires. The emphasis is on what we have from God to enable us. It is what Paul says but from a different perspective.

 2. Because is a gift of God, that is why we keep at it [5] For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; [6] and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; [7] and to godliness, mutual affection; and to mutual affection, love. 

3. This constant reaffirmation of the outworking of our call and commitment produces fruit [8] For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. [9] But whoever does not have them is near-sighted and blind, forgetting that they have been cleansed from their past sins. This is not being 'holier than thou' / pious / self-righteous or the like but holy to share the nature of God. 

Conclusion 

I am going to finish by quoting just one verse from Jesus, John 15:5 [5] “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. 
Biblically, the vine is the people of God who flow from the promise to Abram, Isaac and Jacob - a people that can't be counted. 
The children of Israel who went into Egypt were 12.
 Thousands came out 400 + years later and three and a half thousand years or so later, flowing through and from the cross, millions who confess Jesus is Lord and Saviour. 

A massive vine trailing, right round the world. It, the vine, the people of God, the Church, struggles with all sort of problems: divisions / hardships / persecution / arguing and so many more things. Oh, and if you look at Jacob's children before and as they end up in Egypt, what do you see? 

Similar things. They wrestled with all sorts. We wrestle with all sorts but need to keep deeply into Jesus and bear fruit, fruit that endures allowing him to prune the dead and unproductive bit o more fruit is born in us - individually and corporately; locally and worldwide.

23/09/2016

There shall be deliverance!

Image result for Joel 2:32

Acts 2:14-41New International Version (NIV)

Peter Addresses the Crowd

14 Then Peter stood up with the Eleven, raised his voice and addressed the crowd: “Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say. 15 These people are not drunk, as you suppose. It’s only nine in the morning!(A) 16 No, this is what was spoken by the prophet Joel:
17 “‘In the last days, God says,
    I will pour out my Spirit on all people.(B)
Your sons and daughters will prophesy,(C)
    your young men will see visions,
    your old men will dream dreams.
18 Even on my servants, both men and women,
    I will pour out my Spirit in those days,
    and they will prophesy.(D)
19 I will show wonders in the heavens above
    and signs on the earth below,(E)
    blood and fire and billows of smoke.
20 The sun will be turned to darkness
    and the moon to blood(F)
    before the coming of the great and glorious day of the Lord.
21 And everyone who calls
    on the name of the Lord(G) will be saved.’[a](H)
22 “Fellow Israelites, listen to this: Jesus of Nazareth(I) was a man accredited by God to you by miracles, wonders and signs,(J) which God did among you through him,(K) as you yourselves know. 23 This man was handed over to you by God’s deliberate plan and foreknowledge;(L) and you, with the help of wicked men,[b] put him to death by nailing him to the cross.(M) 24 But God raised him from the dead,(N) freeing him from the agony of death, because it was impossible for death to keep its hold on him.(O)
 25 David said about him:“‘I saw the Lord always before me. Because he is at my right hand, I will not be shaken.
26 Therefore my heart is glad and my tongue rejoices;   my body also will rest in hope,
27 because you will not abandon me to the realm of the dead, you will not let your holy one see decay.(P)
28 You have made known to me the paths of life; you will fill me with joy in your presence.’[c](Q)
29 “Fellow Israelites,(R) I can tell you confidently that the patriarch(S)David died and was buried,(T) and his tomb is here(U) to this day. 30 But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne.(V) 31 Seeing what was to come, he spoke of the resurrection of the Messiah, that he was not abandoned to the realm of the dead, nor did his body see decay.(W32 God has raised this Jesus to life,(X) and we are all witnesses(Y) of it.33 Exalted(Z) to the right hand of God,(AA) he has received from the Father(AB) the promised Holy Spirit(AC) and has poured out(AD) what you now see and hear. 34 For David did not ascend to heaven, and yet he said,
“‘The Lord said to my Lord:
    “Sit at my right hand
35 until I make your enemies
    a footstool for your feet.”’[d](AE)
36 “Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord (AF) and Messiah.”(AG)
37 When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?(AH)
38 Peter replied, “Repent and be baptized,(AI) every one of you, in the name of Jesus Christ for the forgiveness of your sins.(AJ) And you will receive the gift of the Holy Spirit.(AK) 39 The promise is for you and your children(AL) and for all who are far off(AM)—for all whom the Lord our God will call.”
40 With many other words he warned them; and he pleaded with them, “Save yourselves from this corrupt generation.”(AN) 41 Those who accepted his message were baptized, and about three thousand were added to their number(AO) that day.
Humans were born to ask "Why?" From the chattering toddler tugging at his mother's skirts to the seasoned astrophysicist puzzling over her computer-enhanced images from outer space, the response to the novel is the same: Why? In fact, we ask this question in two directions. We want to know the cause, and we want to know the significance, especially for us.
To find an answer that satisfies both "whys," especially in regard to one's personal destiny, is to discover the best good news.Apologia for Pentecost: Ultimate Cause and Saving Significance (2:14-21)

Seizing the moment in the midst of the crowd's bewilderment and confusion, Peter addresses the people in Spirit-filled utterance (see 2:4). He begins with a formal address, Fellow Jews, which will soften as he proceeds (men of Israel, 2:22; brothers, 2:29). His message will explain the Pentecost event as God's saving acts (see also 4:12; 13:38: 28:28) and show its crucial importance for his hearers and for us.

Though those drunk and those filled with the Spirit are "carried out of themselves into an abnormal sense of freedom and expressiveness," the cause and the end results are entirely different (E. F. Harrison 1986:64). Peter with good humor dismisses this empirical explanation with further empirical evidence: in a culture where the first meal is not taken until ten o'clock, nine o'clock in the morning is too early in the day to find people drunk (see Josephus Life 279).

The ultimate cause and significance of the Spirit's empowerment is found in God and his saving purposes, as the prophet Joel foretold. 

In the last days--the final days of this age, the time when the "age to come" is inaugurated--God promises to pour out his Spirit on all people. 
Joel used the imagery of the vivifying impact of a Near Eastern torrential downpour on parched earth to picture the generosity, finality and universality of the Spirit's coming.

 And Peter declares that this is now happening before the very eyes and in the very hearing of his audience. In contrast to the selective and occasional outpouring of the Spirit on king and prophet in the Old Testament time of promise (1 Sam 10:10; 16:14; Ezek 11:5), here the Spirit comes without regard to age, sex, social status or, as Acts 2:39 indicates, ethnic origin.

What the Spirit empowers people to do is prophesy. Prophecy for Luke encompasses Spirit-filled speaking in other languages (2:12, 16), predictive discourse (11:27; 21:10; compare 9:10; 10:10; 16:9; 18:9, where dreams and visions guide the post-Pentecost church) and proclamatory witness (15:32). As the Old Testament prophets made God's will known by witnessing to his Word, so now, as Luther says, all Christians are Spirit-enabled to bear witness to "knowledge of God through Christ which the Holy Spirit kindles and makes to burn through the word of the gospel" (Stott 1990:74; compare Acts 1:8).

Joel and Peter remind us of the decisiveness of these last days by pointing to cosmic signs on earth and in heaven. The universe will reveal what a shambles sinful humankind makes of things by its constant assault on God's moral order. From this the human race should know that judgment must come at the day of the Lord (Is 13:6, 9; Ezek 30:3; Zeph 1:14-15). The hope held out by Joel is thus vitally significant. And everyone who calls on the name of the Lord will be saved (Acts 2:21/Joel 2:32).
                                      -------------------------------------------------------------------

Today, living in a time of rapid social change, moral decay, environmental crisis and seemingly unmanageable economic and political problems, we can identify with the apostle's and prophet's sense of the end. We are comforted that history is not out of control, for God is constantly at work. We live in the time of the Spirit's life-giving presence--and there is the challenge: will we call on the name of the Lord and be saved. 
Apostolic Gospel at Pentecost: The Immediate Cause (2:22-36)

Who is this Lord? How can we know he can save? What does Pentecost have to do with this salvation? Peter directs the crowd's attention to Jesus of Nazareth. He characterises Jesus' earthly ministry as the arena of publicly witnessed divine power. Through him God did miracles, the power of God at work; wonders, astonishing, significant portents that point to God's presence; and signs, miraculous embodiment of spiritual truth. God accredited Jesus' mission by these marks of the messianic age and showed that it was the very beginning of the last days.

Peter next boldly implicates the crowd in Jesus' death
. He was handed over into their power. With the help of lawless men--that is, Gentile Romans (NIV wicked men)--they did away with him through crucifixion. Peter sets their responsibility in tension with God's determined purpose and foreknowledge (compare Luke 22:22). Far from discrediting Jesus as God's Messiah, this shameful death was very much a part of God's set purpose and foreknowledge (see Acts 3:18; 13:29). Though Peter does not explicitly refer to Jesus' death as a vicarious atonement, he gives us the objective fact, which is the basis for such an understanding: an innocent man suffered and died.

But there's more. Human beings may have killed Jesus, but God brought him back to life. It was not a resuscitation but an eternal resurrection. In a remarkable mixed metaphor, death's agony became its birth pangs: death was in labor and unable to hold back the "delivery" of Jesus.

As Peter will go on to prove, with respect to Pentecost, Jesus' resurrection is the answer to the question "Why?" from both angles. It is Pentecost's immediate cause (vv. 32-33), and it is the ground for the saving significance of the Pentecost event.

Peter now argues, based on Scripture, that Jesus' resurrection is part of God's saving plan. In verses 25-28 he introduces a quote from Psalm 16:8-11 to explain Jesus' resurrection as the fulfillment of prophecy about the Messiah (NIV does not translate the Greek gar, causal connector between vv. 24 and 25). The psalmist declares that because of his ongoing relationship with the Lord God, he will not be shaken. This accords well with Luke's portrayal of Jesus in his last hours (Luk e23:46/Psalm 31:5; the cry of dereliction is absent--Mark 15:34/Psalm 22:1). The psalmist expresses joyful confidence that his flesh (sarx, NIV body; v. 26) will live in hope. He openly declares that there is no abandonment to Sheol or experience of decay, but rather the path of life and the joy of God's presence forever.

How is it possible to understand a first-person psalm attributed to David, in which he appears to speak of his protection from death, as a prophecy of the Messiah's hope in a resurrection out of death?
 Peter comes to such an understanding by using two hermeneutical principles: literal interpretation and a messianic reading of first-person Davidic psalms. 
Thus David, "not . . . as a mere person but David as the recipient and conveyor of God's ancient but ever-renewed promise," can predict the Messiah's experience (Kaiser 1980:225). 
Pointing to the well-known tomb of David, Peter contends that David could not be talking about himself. By a process of elimination, then, someone else must qualify to experience the literal fulfillment of this promise. That someone is the Messiah. For David was a prophet. He had received the divinely sworn promise of an eternal reign for one of his descendants, who would be the Messiah (2 Sam 7:12-13; Ps 132:12).

But how can a Messiah who suffers and dies also reign forever (Ps 22:15-16)? It is possible only if that Messiah rises from the dead. David was permitted to see ahead of time this vital stage in God's process of redemption. So he could speak confidently of Messiah's resurrection when he said that Messiah was not abandoned to the grave, nor did his body see decay (Acts 2:31). What a wise God to plan a path the Messiah would follow to effect salvation! What a merciful God to reveal a portion of that path to prophets, so that now, as we look back after the fulfillment, it all makes sense (see 1 Pet 1:10-12).

Now Peter moves from argumentation to proclamation (Acts 2:32). The great good news is that God has now raised to life the same Jesus who was crucified (v. 23). Peter adds his voice and those of the other apostles to the witness of the Scriptures. So confident is he of the apostolic witnesses' compelling testimony that he can divide his presentation into two steps: (1) the Old Testament bears witness to a risen Messiah and (2) we bear witness to Jesus as the risen Messiah.

Peter unveils an even greater truth about Jesus which turns his audience into witnesses of God's saving grace. Jesus is the exalted Lord raised to the Father's right hand in heaven (see also v. 30). From that position of authority Jesus mediates the gift of the Spirit (Jn 14:16, 26; 16:7).

Peter now completes the second half of a chiastic (or reverse parallelism) construction that extends all the way back to verse 25. 
He has 
(a) preached Scripture proof of Jesus as the Messiah risen from the dead (vv. 25-28), 
(b) given an interpretation (vv. 29-31) and
(c) made a kerygmatic proclamation (v. 32). 
Now he 
(c') proclaims Jesus as the exalted Lord and giver of the Spirit (v. 33), 
(b') gives an interpretation (v. 34) and 
(a') presents Scripture proof (vv. 34-35/Ps 110:1). 
This construction binds together Jesus' resurrection, his exaltation and his giving of the Spirit.

Again by a process of elimination and literal interpretation, Peter applies the Old Testament text to the Messiah. David is dead; we cannot claim that he has ascended to heaven. Then, following the lead of Jesus, Peter claims that David is addressing the Messiah when he says, "The Lord [God] said to my Lord [the Messiah]" (Lk 20:41-44/Ps 110:1). When Jesus asked how David could call his descendant "Lord," he was not simply making Messiah and Lord synonymous titles. When the One who is literally exalted to the right hand of the Father is called "Lord," he is addressed as more than an honored human descendant of David. The way Jesus formulated the question implied as much. Peter, unveiling what Jesus' question hinted at, declares him to be Lord in the sense of Yahweh. Jesus is God! (See also Acts 2:21, 36, 38.)

Peter calls his listeners to know for certain that God has openly avowed Jesus to be Lord and Messiah (compare Lk 1:4). Jesus may now rightfully be declared Messiah, since he has done Messiah's saving work and has been vindicated by God, who raised him from the dead. He may properly be proclaimed Lord in the highest sense of the word, as the respectful designation of the unpronounceable name of God (YHWH). For by his resurrection-exaltation he has demonstrated that he is the ever-living and life-giving God, whom death cannot hold and who pours out the Spirit (Acts 2:24, 33).

Peter immediately reminds his listeners that it is this risen and exalted Messiah and Lord whom they have crucified. "They were not trifling with a Galilean carpenter, but God!" (Ogilvie  1983:71).Application of Pentecost: A Call to Repentance and Promise (2:37-41)

By the Spirit (John 16:8-11) the crowd feels the sharp pain of guilt  For Luke, this is as it should be: the heart, the inner life, is the source of all the thoughts, motivations, intentions and plans of sinful human beings (Lk 6:45; 12:34: 21:34; Acts 5:3-4; 7:39; 8:21-22; 28:27). Realising they have killed the Messiah, their only hope of salvation, they desperately want to know, "Is there anything we can do about this? Or are we doomed to suffer God's certain wrath on the day of the Lord?" (see 2:20). They address Peter and the rest of the apostles, for it is the apostolic gospel, not a gospel of Peter, that they must receive and cling to (2:32, 42).

The sin of people today put Jesus to death just as surely as the sinful hatred of first-century people. This fact leaves no room for anti-Semitism. With Peter's first audience, we must return to the scene of the crime, the cross. We must face up to our guilt before almighty God, the Judge. We must throw ourselves on his mercy, asking, What shall we do? (v. 37).

Peter's invitation is to repent, this turning from sin and turning to Christ is the necessary condition for receiving salvation blessings (Lk 13:3, 5; 15:7; 16:30; 24:47; Acts 3:19; 17:30; 20:21; 26:20). 
What about faith? It is mentioned in verse 44. John Stott observes, "Repentance and faith involve each other, the turn from sin being impossible without the turn to God, and vice versa" (1990:78).

Peter calls for each one of them individually (hekastos, but NIV every one) to be baptized . . . in (on the basis of) the name of Jesus Christ--that is, as Joseph Addison Alexander puts it, "by his authority, acknowledging his claims, subscribing to his doctrine, engaging in his service, and relying on his merits" (quoted in Stott 1990:78). By repentance and baptism we show that we have met the conditions for receiving forgiveness of sins and the gift of the Spirit. By making repentance and baptism conditions for the reception of salvation blessings, Luke does not imply that salvation comes by merit or ritual. He is not promoting some necessary second experience. He consistently presents both forgiveness and the Spirit as gifts of grace (3:19; 5:31; 13:38; 11:17; 15:8). The gift of the Spirit is the Spirit himself, who regenerates, indwells, unites, and transforms lives. All the fruit and gifts of the Spirit flow from this one great gift.

Peter now declares the universal extent of the salvation offer. He reaches out across time and space, generations and cultures (your children and . . . all who are afar off--that is, Jews of the diaspora and Gentiles; see Is 57:19; Eph 2:13). And he does not let his audience forget, even as he tells them their responsibility, that salvation is God's work from beginning to end. For the promise is for all whom the Lord our God will call. Those who respond are answering the Lord our God's effective call on their lives (compare Acts 13:48; 16:14). "He set me free to want what He wanted to give!" (Ogilvie 1983:72).

Now we have come full circle. The salvation promised by Joel (and everyone who calls on the name of the Lord will be saved--Acts 2:21/Joel 2:32) is accomplished by Jesus (God has made this Jesus . . . Lord--Acts 2:36). And it is humanly appropriated when one is baptized in the name of Jesus Christ (v. 38) with the assurance that the gift of salvation is for all whom the Lord our God will call (v. 39).

There were many other things Peter said to the crowd as he warned them. He kept on exhorting them to allow themselves to be saved, rescued from a corrupt (literally, "crooked") generation. The Old Testament labeled the Israelites who wandered in the wilderness a "crooked generation" (Deut 32:5; Ps 78:8). Peter's use of this phrase intensifies the call to repentance. The "wilderness generation" experienced the judgment of God when it did not repent. So will those of the present generation if they do not answer God's call and turn to him in repentance.

The gospel call comes clearly and urgently today. "The question is not, shall I repent? For that is beyond a doubt. But the question is, shall I repent now, when it may save me; or shall I put it off to the eternal world when my repentance will be my punishment?" (Samuel Davies in Wirt and Beckstrom 1974:203).

Three thousand souls welcomed the word (compare 28:30), met its conditions and were baptized. They joined the ranks of the apostles and disciples in the nucleus of the New Testament church. "The kerygma,indeed, has the power to evoke that which it celebrates" (Willimon 1988:36).

We must not be negligent either in giving or heeding invitations. Lloyd Ogilvie strongly encourages pastors to make invitation a standard part of regular worship services. In whatever form--whether printing an invitation in the bulletin, designating a room for inquirers or calling people forward during a closing hymn--the Lord's call for those to be saved should be consistently present. "People are more ready than we dare to assume. And why not? The Holy Spirit is at work!" (Ogilvie 1983:73).

May God bless you and your beloved in abundance in the name of Jesus, Amen
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14/04/2011

The importance of preaching

The following are my notes while we were in Doxey. In a first part, Peter Ensor talked about the importance of preaching. 
Peter's sermon (Acts 2:14-41) is the very first Christian sermon and we can learn a lot from it. There is a quotation from Martyn Lloyd Jones (1899-1981) that comes to my mind: The work of preaching is the highest and greatest and most glorious calling to which anyone can ever be called. Upon learning of Hugh Price Hughes' desire to enter the ministry, his father, a physician  said, "I should rather my son be a Methodist preacher than the Lord Chancellor of England."  John Mott, was a well known missionary statesman. When President Coolidge asked him to serve as an ambassador to Japan, Mott replied, "Mr. President, since God called me to be an ambassador of His, my ears have been deaf to all other calls."


This first Christian sermon resulted in 3000 people being saved. Within 300 years, the Church has captured the soul of the Roman empire so much that the emperor Constantine    converted. In the Middle Ages, all Europe was christianised through the Dominican and the Franciscan friars. Everybody was regarded as a member of the Church. Calvin ruled the turbulent town of Geneva from his pulpit. Everybody would come to listen to him and he
would mould the thinking of people in charge of Geneva. George Westley and George Whitefield (1714-1770) were used by God to bring people into a living faith.   Later on Charles Spurgeon held congregations of 7000 people in London.
After this introduction, we split up in groups to look for the various 'X-factors' in Peter's first sermon leading to the conversion of 3000 people. This was a very interesting part of the day as we met new brothers and sisters in Christ.   
Blessings.