LBSSON #132 THE GOSPEL OF LUKE

(24: 1-8)

~ "Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them."

Mark and Luke refer to the same period of time in their accounts of the women's visit to the tomb and both differ from the record according to Matthew. Matthew records a visit at the beginning of the week, that iI, the "first watch", (O,fSE), after the sabbaths. Luke and Mark record avidt that occurred in the fourth watch", for Mark uses the word "PROl" (Mit. 16:9). Luke uses "ORTHROU BATHIiDS" (Luke 24: 1) which means "deep twilight". Since, ' however, both "Opgg' (the first watch) and "PROI" (the fourth watch) have Ii· deep twilight, to which does Luke's account belong? It belongs to !!Q!, be­cause his record accords with that of Mark, who uses the word l!Q!. The word "J?RO.I" is found :t,n the New Testament ten times: (MIC. 15:1)(Matt. 16:3) ~. 1:35)(Mk. 11:20)~. 13:35)0Mk. 16:9)(John 20:l)OMatt. 20:1)~~ 16:2). The word occurs in the above texts as follows: (1) "the morning" (2) "in ' the morning" and (3) "early". Notice "when Jesus was l'isen FARLY the first (day) of the week, he appeared first to Mary Magdalene" aMk. 16:9). This word "early' is "!!Q!" and accords with John's record (John 20:1), "oorly, when ,tt was yet dark", thus the "deep twilight" of the "PROI" , or "fourth watch" •

Our lesson tells of a visit that occurred in the "fourth watch". Now these women having observed "how his body was 1aid••• returned and prepared spic~s and ointmentsi and rested the sabbath day according to the command­ment" (Luke 23:55-56). They did not p:t'epare the spices and ointments the day after "the prepsration", for that wos "an high day", but the day between the "high day" and the "seventh day sabbath", which together constituted the "Sabbaton", or plural "sabbaths".

Why did these women bring these "spices"? Because they did not have any more idea as to the truth of the resurrection than did anyone else. They expected the body to be in the tomb. They were surprised when it was not.

V 2-3 "And they found the stone rolled away from the sepulchre. And they entered in, and found not the body of the Lord Jesus."

"They found the stone rolled away". Remember what "the chief priests and Pharisees" had said? They had gone to Pilate and said, "We remember that that deceiver said, while he was yet alive, after three days I will rise agatn. COtIIll8nd therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, he is risen from the dead •.••• Pilate said unto them, ye have a watch: go your way, make it as sure as you can. So they went snd made the sepul­chre aure, sealing the stone, and setting a watch" (Matt. 27:62-66). Thus this "stone" wbich had been "haled", had the seal broken at the time the women visited the tomb, for it is written, '~ry Magdalene and the other Mary to see the sepulchre. And, beho1d t there was a great earthquake: for the angel of the Lord descended from heaven and came and rolled back the

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LESSON #132 THE: GOSPEL Ol, .Lug Ohapter 24 'a•• 2

stone from the door. and sat upon it. And for fear of him the k.epeF! d14 shak§and became 8' dead (men)~ ••Ra (Je$U8) is not here, he is risen, come see the place where the Lord lay" ~tt. 2811.4,8). Chrl$t had risen before thie took place. This visit, remember, took place in the "2Mt ; while that of Luke 24:1 took place in the "PROI", when the stone had already been 'trolled away' (Luke 2422), Thus we see that if the record of Matt. 2811 occurred in the "OPSS-' as is affirmed, then the rock had been rolled away while it was still light, since the women came in the "first watch". We also see hOW the Pharisees got the guard to lie. Notice, "some of the watch. came into the city and ,bowed unto the chief priests all the things that were done. And when they were assembled with the elders and had taken counsel, they gave large sums of money unto the soldiers, saying, say ye, His disciples came ~

nigh, and stole him away while we slep~' ~tt. 28~11.13). Remember therefore that si~ce the rolling of the stone from the entrance of the sepulchre took place around sun down. according to Matthew, then there were at least twelve hours of sun light before the seal wae broken. That wae a poor time for the guard to be sleeping. The Pharisees could see that so they made up a lie about the body being stolen at night.

As has been said. "The stone was not rolled away in order to let Jesus out, but in order to let the witnesses in*'.

v 4-.5, "And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: and as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the d,ad?"

'IThey were much perplexed•••they were afraid". Such phenomena as they had seen would frighten anyone unless an explanation should be made.

hTwo men stood by them in shining garments•••why seek ye the living omang the dead?" Certainly the question was appropos to the circumstances. Why seek E? Others who had never heard the Son of God might well be per­plexed and afraid, but "~", why should you be? We will show in consider~ng verlles 6-7 why this question.

Notice now the words, "Two men stood· by" • Paul referred to the "tight­eousneS8 -of God•••witnessed by the LAW and the PROPHETs" (Rom. 3:21). Thus when Paul preached that men might "~eive forgivenes~ of sins" (Acts 26:18) he said that what he preached was that only of which "the PROPHETS and MOSES did say should come" (Acts 26:22). Here we find MOSES representing the law. Then in Matt. 11:13-15 we read, "For all the prophet8 and the!!! prophesied until John, and if ye will receive it, thi$ is El~as (Elijah) which was for to come. He that hath ears to hear, let him hear". Thus Johnthe Baptist as "e Prophet" is included within the prophetic sphere symbolized by Elijah. Thus Elijah and Moses as representing the prophets and the law bear witness to "the righteousness of God" (Rom. 3:21). Now notice:

(1) "ON THE MOUNT OF TRANSFIGURATION". There talked with him two men, ~hich ~reMoses and Eli1ah who appeared in glory and spoke of hiS (Jesus') decease" (Luke 9:30-31).

(2) ON THE OCCASION OF THE RESURRECTION: "Two men stood by them in shining garments" (Luke 24:4).

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(3) ON THE OCCASION OF THE A.sC:~S10NI "two men 8tood b1 them hl white apparel" (Acts 1:10).

(4) ON THE OCCASION OF THE TRIBULATION TBSTIMONY: "My two witneues they shall testify••• these have power to shut the heavens (Elijah. - I Kings 17l1) ... power over waters to turn them to blood (Moses - Ex. 7:19)" (Rev.ll:3).

Thus in one of the accounts ab"ve Moses and Elijah are named;' in another they are identified by what they did. Thus we may safely conclude they are referred to in the other instances. They were witnesses in type. and pro­pheoieg. As to types, "Moses was faithful in all his house as a servant, for a testi1llOny of those things which were to be spoken after" (Heb. 3:5). As to prophecy, tlNo one of these shall faUl none shall want her mate" (Isa. 34:16).

"Behold I will send you Elijah the prophet" (Mal. 4:5). Speaking of Elijah aud Moses" John records, "Here are the twooliv. tree, and the .Be candlestick! standing before the God of the earth" (Rom. 11 :4) foretold by Zechariah (Zech. 4:3,10,14). Their ministry was a witness of "the COltlIl8nd­

ment of God" and "the testimony of Jesus Christ'* (Rev. 11 :17) or "t:he word of God'" and "the testimony" (Rev. 6 :9) or "the commandments of Ggd" and "the faith of .Jesus" (R.ev. 14:12). Not only were Moses and Elijah witne••es in types and prophecy, but of the fulfillment snd substance. They were witnesses of his life, death, resurrection, ascension, and glory.

V 6-7. "He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again."

Now these " two men" had asked, "Why seek ye the living among the dead1" • ~otice, they knew what Christ had taught as to the resurrection, thu. their question was a rebuke. IIRemember how he spake unto you when he was in Gali ­lee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified and the third day rise 8gai~'. These facts constitute the gospel (I Cor. 15:3,4) which the law and the prophets testified (Rom•. 3:21, 25,26) also (Acts 26:22-23). Now a question, did the sngels understand this? No, "they desire to look into" (I Pet. 1:12) this "graee"".the IOspei.... the bl9,Qd (death) raised from the dead" (I Pet. 1:10,12,19,21) but unto "the pro­phets .... it was reyealed" (I Pet. 1:10,12). Therefore the "two men" of our lesson (Luke 24i4) were not angels, because they could understand and rebuke others for not understanding Christ when he prophesied that he should be "crucified and the third day rise again".

V 8 "And they remembered his words".

"And they remembered his words". To how. many of us could it be said, "yc.Mve forgotten. the. exhortation which speaketh unto you 8S unto children" (Heb" 12: 5).

1. Peter "remembered" and repented (Luke 22:61) 2. He rememPered again (Acts 11:16) 310 The disciples remembered (..John 2:17,22)

LESSON #132 THE GOSPEL OF L'OK1!l Chapter 24 Psge 4

Israel remembered ~Psa. 78~35) The church is commanded to remember and repent (Rev. 215) and the Lord remembers His own (Jer. 212)(Psa. lOaH4)

Let us remember ~hile it is called today~ Let us remember while the memory can correct our errors. Let us remember while we can forgive, so the end will not find us in bitterness because of wrongs we couin have corrected and would not. Remember now, do now what you ought to do. lY!: away !lQK anything that 'is destroying your tcctmmony. Decide and act now, today is the time to decide if you would not waste tomorrow.

Prepared by H. Frank Fort, Minister, Berean Baptist Ohurch,Houston, Texas

LESSON 1/133 THE ~Sftr... OF UUKE

24!8-17)

V 8-9 "And they remembered his words, And returned from the sepulchre, and told all these things unto the eleven, and to all the rest. 1I

Notice in verses 6 and 7, the "two men" had said, II remember how he spake••• saying", and they then referred to the death and resurrection as having been foretold in what Christ had said when he was lIin Galilee", then in the passage we now consider it said, Il t hey remembered his wordsll •

These women "returned ••• and told all these things unto the eleven, and to all the restll • The fact of the resurrection now declared as a reality gave meaning to all Christ had said. The attitude of the disciples toward what Christ had said on the resurrection is best seen by what Martha said. Jesus said, "Thy brother shall rise again", (John 11: 23). Martha beHeved this, but notice 't~hen she considered it to be, "I know that he shall rise again in the resurrection at the last dayl (John 11:24). She, like all the disciples, thought of resurrection as being only a matter of "the last daYI. The proof that all the disciples so considered it is found in the nature of their deeds. First the women brought spices for a dead body on the day which, according to Christ's promise, he would not be dead (Luke 24:7). This Christ said, "When he was yet in Galilee"(V 6). Then regardless of what these women thought about the resurrection, they expected to find a "dead bodYI.

V 10-11 "It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. And their words seem~d

to them as idIe tales, and they be Heved them not.'1

These women II told these things unto the apostles". One would suppose that the apostles would immediately cry out for joy, but not so. Once again we see that the resurrection was not understood. "Their words (that is, the report of the women) seemed to them (the apostles) as idle tales, and they

ll •believed them not Now there is one thing we wish to point out: modernism speaks of IIresurrectionll, but it has reference to the spirit, that is, the things for which Christ stood, a resurrection of principles that so inspired the apostles that they went out and preached those principles, and thus were

"resurrected" the things that otherwise would have died and remained hidden in the tomb forever. This, however, is not the Bible concept of resurrection as proved by the action of the apostles.

"Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass. 1I

Notice the refutation of Modernism by the apostles' response to the re­port, IIPeter••• ran unto the sepulchre". Why? Because his understanding of resurrection involved, not the principles, but the body of Jesus Christ. Thus he looked for the body, and while he "beheld the linen clothes laid by themselves", he could not yet say, as an apostle, that Jesus had risen•. Why? Because as a IIwitness chosen before of Godll , he had not seen the risen body. This he must do in order to testify a6 a IIwitnessll • So our text reads, llHe

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departed, wondering in himsetfat that ~hich was come to pass". What he was thinking we do not know, but he sUb lacked the authority of "a witness". He had not yet ~ the risen Christ. He could have, however, as well as all the disciples, believed the report df the resurrection, since the report was according to prophecYj~~nd for failure to do so, he and the rest of the apostles were rebuked \M8rk 16%14).

Peter and John both had tun to the tomb (John 20:2), and John, being the younger, out ran Peter (John 20:4), but when Peter got there, he "went into the sepulchre" and saw "the tinen c1othe~ He" and the napkin that was about his head not lying with the 1ideri clothes, but wrapped together in a place by itself (John 20:6-7). Th~n John, who had stopped at the door of the tomb, came in and "he saw and belHSv$d'l (John 20:8). Remember it was after this that Jesus appeared to "the elElven" (Mark 16:14) and rebuked them for "their unbelief". What is the explanation? Xl:. Jclhn "saw and believed" according to John 20:8, why did Christ rebuke him 1n Mark 16:l4? According to the usage of the expression II the a.leven", it do~s not rtectlssarily mean all of "the eleven". As we refer to "the Senate" or I'Congress" or the action of "the church" or "the board", etc., without necessrrily referring to every member, so was the expressiot\ "the elevehti or I'the twelve". Notice when Paul referred to the witnesses OI the resurrect1dn he said that Christ "was seen of Cephas (Peter) then of THE TWELVE" (I Cor. 15:5). Since this was after the death of Judas and before the election of Matthias, we know that the ex­pression "the twelve" simply meant the apostles. Thus to say that Christ upbraided "the eleven" would mean that he rebuked such as had not believed the report, which if John "saw and believed" (John 20 :8) at the tomb, or any­one else of the number, would not be included in the rebuke as to "unbelief" concerning the fact of the resurrection.

V 13-14 "And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened."

"That same day", that is, the day of the resurrection, these two dis­ciples were on the way to &amaus, about 7~ miles from Jerusalem, and were discussing the things concerning Jesus. They were disheartened, as the con­text shows. "They talked together of all these things which had happened", but they could not arrive at a satisfactory explanation. They were disap­pointed. Christ had said "all ye shall be offended because of me this night" (Matt. 26:31) speaking concerning his being "smitten", and he then prophesied "after I am risen again, I will go before you into Galilee" (Matt. 26:32) (Mark 14:28). Thus the women were told to "go your way, tell his disciples and PETER that he goeth before you into Galilee: there shall ye see him as he said unto yod' (Mark 16:7). It seems strange that these disciples would have failed to understand the plain teaching of the Son of God, so as to be dis­couraged in the fact of the very things being fulfilled that he told them about. Yet let us apply Godls word to our own lives. Are not his promises just as plain to us? Why do we delay taking our problems to the Lord when we know what he has promised? Like Martha, we are "cumbered about much serving" (Luke 10:40), and "careful (anxious) and troubled about many things" (Luke 10:41). Although Christ has said "Let not your heart be troubled" (John 14:1) and "have no anxiety" (Matt. 6:31) as to our needs,for "your heavenly Father knoweth that ye have need of the~e things" (Matt. 6:32) and

LESSON #133 THE GOSPEL OF LUKE Chapter 24 Page 3

he "careth for you" (I Pet. 5:7) and "shall supply all your need according to his riches" (Phil. 4:19). We read in the word of God, "I have been young, and now am old, yet have I not seen the righteous forsaken nor his seed beg­ging bread" (Psa. 31:25). This, of course, is a promise to 8 "good man" whose steps "are ordered by the Lord" (Psa. 31:23), and the New Testament analogue reads, "All things work together for good to them that love God" (Rom. 8:28); read this in the light of I John 5:3, "This is the love of God, that we keep his commandmentsll ~ Yes, we too have the "promises", but their preciousness too often does rtot appear because we have not added to our faith those things that would make it manifest.

V 15-11 "And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they sh~u1d not know him. And he said unto them, What manrter of communications are these that ye have one to another, as ye walk, and are sad?"

"They cotmnuned •••and reasoned". To reason where God has revealed is evidence of "little faith" (Matt. 16:8). The communion here was not a happy find but an exchange of ideas about '''these things" which had happened and left them confused. Christ "went with them" incognito as they were in this frame of mind. Notice Christ exercised a divine power over their senses of perception, "their eyes were holden that they should not know him", and this continued until "toward evening" (V 31). Christ did this for a reason. Notice he just "reasoned" with them so that they could see afterward that what he did was according to what he had said, which in time accorded per­fectly with what the prophets had said before his incarnation. If people would test their religious experiences by a thus saith the Lord, they would discern that most of them are purely of the flesh. Most people get religious and then try to find scripture to prove that God justified it instead of finding what God has said first. All faith, whether as to the "gospel" in salvation or the truth defining the will of God for saints, cometh by "hear­ing' (Rom. 10:17).

Christ asks these two disciples on the way to Ermnaus, "What manner of communication are these that ye have one to another as ye walk and are sad?". Christ leads them out as to "the manner of communication". Notice, if their "communication" had been true to the word, then the word "sad" had been in­congruous. Why? Because according to their own admission "these things" were "SINcE" the third day, thus the day on which according to David, "He will rejoice and be glad" (Psa. 118:24) and which according to Christ their "sorrow should be turned to joy' (John 16:20). For this reason Christ i~ quires as to lithe manner of communication" and questions them as to their state of mind. Why" sad" if your communications include what I said should happen the "third day"? These questions are designed to prepare them for the teaching that is to fol10'1. Christ did not ask the questions in order to obtain infonnation, for "he knew what was in man" (John 2:25). He asks that, in answering, the disciples may see the error of their reasoning and thus the nature of their spirit. Joy as a fruit of the Spirit (Gal. 5:22) is "in truth" (Eph. 5:9). The disciples were in error in their reasoning. thus sad in their contemplation. The application? Let our reasoning be scripturally logical and our spirit shall be joyously exercised. Think straightly, walk uprightly, and the evidence that the Lord de1ighteth in thy way "will be known and read of all who behold".

Prepared by H. Frank Fort, Minister, Berean Baptist Church, Houston, Texas

L~SON 1134 tHE·· GOS PEL OF LUKE

(24:18-35)

v 18-29 "And the one of thetn, whose name was Cleop8s, answering said unto h1.t11j Art thou only a stranger in Jerusalem, and hast not known the things which are cdme to pass there in theee days? Aodbe 8a~d unto them, What things? And they said unto h~, Concerni~g Jesus of Nazareth, which was a prophet mtgh~y in deed and word befdre God and all the peoplel And hdw the chief priest. aHd our rulers delivered him to be condettl11ed to death, and have crucified him."

The question here by Cleopas indicates surprise that even a "stranger in Jerusalem" would not know the things "which are come to pass there". The knowledge of these things was on ev::ry hand, and they constituted the chief topic of conversation. Christ asks a question, not for information, but to lead them out on tithe things" in question, to get them to focus their atten... tion on "the things" foretold by "Moses and the prophets", and not the things that merely created excitement. Often we lose sight of things that really matter by reason of occupation with unimportant attachments. What really mattered was this: If their hope rested on truth concerning him of whom they talked, then why not believe those things "as written"? They answered, "Concerning Jesus of Nazareth which was a prophet, mighty in deed and word". Compare with John 15:22,24 and Acts 1:1; Acts 5:30-32; Acts 10:38-39. "This thing"of Acts 26:22-23"was not done in a corner" (Acts 26:26), but "Jesus of Nazareth, a man approved of God by miracle~', etc., (Acts 2:22).

Now these two disciples told "how the chief priests and our rulers delivered him to be condemned to death and have crucified him". Notice, this they knew because this they had seen. The Psalmist foretold this (Pea. 2:2), and Peter declared it fulfilled (Acts 4:25-27) in the very thing de.cribed by the two disciples. Now since they saw this prophecy fulfilled, why did not they believe the rest of the truth which they had not seen?

t1But we trusted that it had been he which should have redeemed Israel: and beside all this, today is the third day since these things were done."

"Today is the third day since these things (which they had seen) were don~'. Then simply because they had not seen Christ after he was risen, did that mean that God had not fulfilled his word? How prone are we to believe God after we see that his word works, but the evidence of great faith is in believing God when he speaks, not after he acts. This is faith that cometh by !thearing the word". Looking back down the centuries to the faith that accepted God at his l-rord, Christ c::id, "Blcsccd are they that have not seen yet have believed" (John 20:29).

"We trusted that it had been he which should have redeemed Israeltl • Well, was there anything that should have destroyed that expectation? No, everything foretold by the prophets was fulfilled exactly as foretold. But these disciples just had not seen Christ yet, so they were greatly disturbed. If God says a thing is so, then let us believe it, even if we hear it in a

LESSON 1134 THE GOSPEL or LtJKB Chapter 24

.e.,.1ri_1 hour. Job said, "Though he day me r.et will I trust him" (.lob 13:15). God's word h "true from the beginning' (P,•• 119:160); therefore. let u. ~.liev. what God has said simply because God has said it.

v 22:24 "Yea, and certain women also of our company made us astonished, which were early at the sepulchre; And when they found not his body, they came, saying, that they had also seen a vision of angels, which laid that he wa. alive. And certain of them which were with uS went to the sepulchre, and found it even 80 al the women had said: but him they ssw not."

Notice in these scriptures the disctples show their illogical reasoning. Th~y confess that certain had told them "that they had seen a vi.ion of an­&ela which said he was alive. Now, should Christ have been alive on this the "third day"since "these things" had happened? Yes, for their disconsolate 4ttitude shows that they had expected something to happen. They also said, "certain of them which were with us went to the sepulchre and found it even as the women had said, but him they saw not". He was not in the tomb, and certainly he should not have been at the end of "three days and three nights" (Matt. 12:40), but because they "did not see him" they were apparently in despair. The Son of God knowing the weaknesses of ~n had prophested this very thing. "Ye shall be sorrowful" (John 16:20), and then told :when they WQuid rejoice, "I will see you again and your heart shall rejoice" (John 16: 22).

"Then he said unto them, 0 fools, slow of heart to believe all that the prophets have spoken~"

Now to prove the illogicality of their disturbed minds, we consider the rebuke of these words before us. "0 fools". The English Greek New Testa­ment rew.iers this "0 senseles8", the Berkely version, "0 simpleton«', Wey­mouth, "0 dull witted", American Standard Version, "0 foolish menu. The general idea is that they are acting in a manner inCODDensurate with faith in divine testfmony. If God foretold truth as to the death of the Son of God, he foretold truth as to his resurrection, therefore to have "trusted" God in the matter of Christ's mission to and including his accurately fore­told death, and not trust God who spoke through the prophets concerning his resurrection prophesied by the same emmisaries were the illogical procedure of "foolish men". The rebuke was administered because they did not "believe ~ that the prophets have spoken". We can understand how God can bless us spiritually, to make a practical application of this half way measure, or even hear our prayers, but how hard it is to believe that God can make $9 go farther than we can make $10 go. When we see the other churches making drives by every unscriptural means to "8n1arge their membership, do we still beliave that any progress not made according to the truth is in reality a 10ss7 It is hard sometimes to just limit our efforts to a "thus aaith the Lord", isn't it? Well, every believer in God's book knows that the only lasting good and real growth is that which comes when God's people heed the admonition to advance "as the servants of Christ doing the will of God from the heart" (Eph. 6:6), and "",hatsoever you do in word or deed, do .11 in the n~e of th~ Lord Jesus, giving thanks to God and the Father by him" (Col. 3: 17). The "prophets have spoken", let us 'believe it "all"; "All scripture ••• 18 profitable" (II Tim. 3:16-17).

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V 21=27 "Ought not Christ to have .uffered the•• things, and to enter into hi. clory? And beginning at Mo.e., and all the prophet., he expounded unto them in all the .cri~

ture. the thing. concerning himself".

How Chrilt alks (1) "Ought not Christ to have suffered the.e things?" Yea,thay admitted that and were witnesses of his sufferinge, then Christ asks (2) "Oulht not Christ ••• to enter into his glory?" They knew this aha, but they wanted to see just what this meant before they would permit that know­ledse to change their lorrow into joy.

Christ now makes known "the things concerning himself" out of u!.ll the scriptures" 8S recorded by lIall the prophets". Doesn't it seem strange that today the learned doctors spend more t~e speculating about Christ out of the "deceit of their heartlt (Jer. 23:26) than they do jUlt declaring what God has to eay in "the record he gave of his Son" 1 (I John 5 no).

Chriet said later, "All things must be fulfilled ••• concerning ma" (Luke 24 :44). Peter said II t hat Christ should suffer, he hath so fulfilled" (Acta 3l18); therefore Chrilt had reference to his "death and resurrection", for many things concerning Jesus Christ have not been fulfilled yet.

v g§:~ "And they drew nigh unto the village whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it il toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. '1

~.-mber that these disciples still do not know who i. talking to them. While all the time tte had been talking about i'himself" from the scriptures, he had referred to "Christ", and they had not as yet recognized him. Christ \lad hidden his identity from them. When Christ would have "gone on", they 'Iconstrained him" to abide with them, and he did. This showl their real heart interest in the truth, they wanted to hear this vilitor furtheT. God's word hat an appeal to every heart that has been purified by faith. One may not be living as he .hould, yet the word of God has an appeal that it never makes to the lost. The more we study the word, the more WG behold itl beauty.

V 31-3g "And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to anQther, Did not our heart burn within us, while he talked wi th us by the way, and while he opened to us the :Acriptures?1I

"Their eyes were opened, and they knew him". They learned for the first time who he was that talked to them and thus was explained why their heart did "burn w:1thin us lfhile he talked •••while he opened to us the scripturesll

•

The word af God ie l'IlOre than meat to him who through it: haa received a Saviour in Christ. Then the book becomes God's message to us as individuals. God not only ha~ spoken. but God has spoken that I might know. Without this personal consciousness that God had me in mind, I will never have my heart warmed by its message. God has taken man into his confidence and this fact

LESSON #134 THE GoSPEL or LUKE Chapter 24 Page 4

alona ought to humble men. Have you ever seen a person who wal fully conscious of hi. !ns1anifidanee addre,sed by 'ome who are of importance and see how he warmed up to recognition? God hall Ipoken to man, knowing his weaknao, offer­ina ht. • study that will enable him to come into his presence. Why would not man jump at the offer? BecQuse he tries to come wifuout God'. provi.ion and,ill fully conscious of the futility of the effort. God's way works, and God'. way warms the heart. God speaks to men, desiring fellowship, and DIk­ing to see his face (Song of Solomon 2%14).

"And they rOBe tip the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with him, Saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he to1a8 known of them in b'J:'eaking of bread".

Notice now how they have been transformed, "they rose up••• found the e1even••• saying, The Lord ia risen indeed ••• and they told what things were done in the way •

The greatest incentive to revival is the knowledge of the i'things ••• done in the way". Let God's t>eop1e tell the things they know, and others will find out themselves if ~e are telling the truth. They "will search the scrip­tures to lee" (Acts 17:11), and when they do they will find that the Lord is gracioul and sorrow shall be turned into joy. May we "rise up" and "tell" others what God is able to do for man, God's plan works, but it ip,vo1ves lomebody getting up and going, t'Who will go for UI!I?I' May we l!Iay, 'Hera am I, send me" and"pray the Lord of the harvest to send forth laborers" (Matt. 9:a9).

Prepared by H. Frank Fort, Minister, Berean Baptist Church, Houston, Texas

LESSON 11135 THE GOSPEL OF LUKE

~24 :36-45)

"And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you."

1. "Jesus ••• peace". This is the order where one is scripturally related to Jesus. Jesus is the" Prince of Peace" (Isa. 9: 6), and when he reigns "upon the throne of David" and upon his kingdom "then of the increase of his government and PEACE there shall be no end" (Isa. 9:7). Before that time, however, we can say with Paul, if saved, "He is our peace" (Eph. 2: 14) in a two fold sense (I) "having made peace by the blood of his cross ••• to recon­cile" (CoL 1:20), and (2) "my peace I give unto you" (John 14:27). This latter peace is conditioned on observing "the law ofthe Spirit of life in Christ" (Rom.8:2). Thus "the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus" (Phil. 4:7). Notice the conditions, "Those things which ye have both learned and received and heard, and seen in me, do! and the God of peace shall be with yod' (Phil. 4:9). We are commanded to "follow the things that make for peace" (Rom. 14:19) and "let the peace of God rule in your hearts" (Col. 3:15).

1. The prophet said, "The work of righteousness shall be peace" (Isa. 32:17), and this "work of righteousness" is described in "the gospel of peace" (Eph. 6:l5)(Rom. 1:16)(1 Cor. 15:1-4), and the means of access into "this grace" where "the peace" is to be found is "by faith" (Rom. 5:1-2). This peace was "made by the blood of the cross" (CoL 1: 20). Thus through the work of the "good shepherd" (John 10:.11).

2. The work which the "God of peace" does in us (Heb. 13:20-21) is to the end that we may have the "peace" which will "keep our hearts and minds" (Phil. 4:7) as we work and do his wil~ for this is the "fruit of the Spirit" (Gal. 5:22), and can only be borne in the believer,thus through Christ as "the great shepherd" (Heb. 13:20).

3. It "1:1aS also prophesied that "this man shall be the peace" (Micah 5:5), but notice this will be true when he "shall be great unto ends of the earth" (Micah 5:4), and the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest" (Micah 5:8). When the Lord "will execute vengeance in anger and fury upon the heathen (Gentiles) such as they have not heard" (Micah 5:15). Thus the prophet re­ferred to Christ as "the Prince of Peace ••• upon the throne of David" (Isa. 9:6-7).

Notice now that our text refers to "Jesus" as related to "peace" as being in the "midst". Then consider:

1. "Jesus in the midst" (John 19:18). He, Jesus, made peace and demon­strated its power in the heart of the thief who then believed in him (Luke 23:42-43). Here seen as the good shepherd (John 10:11).

2. "There am I in the midst" (Matt. 18:20). Here he is seen as judging, and commanding or rebuking as the case merits (Rev. 1:13,20), giving peace according to "the law of the Spirit of life" (Rom. 8:2)(Phil. 4:7). Thus does he work for us as the "great shepherd".

LESSON 1F135 THE GOSPEL OF LUKE Chapter 24 Page 2

3. "In the midst of the throne" (Rev. 5:6), all other thrones are "round about the throne" (Rev. 4 :4); thus sits "the chief ghepherd" (I Pet. 5:4).

"It pleased the Father that in him should all fu1ness dwell" (Col. 1: 19), "that in all things he might have the preeminence" (Col. 1: 18). "For of him and through him and to him are all things" (Rom. 11:36).

"Jesus ••• the midst ••• Peace". This is God's order and it never fails. "Recei;;-M'm" (Col. 2:6), l;thim "dwell in your hearts by faith" (Eph. 3:17), and "thou wilt keep him in perfect peace, whose mind is stayed on thee" (Isa. 26:3).

V 37-40 "But they were terrified and affrighted, and supposed that they had seen a spirit, And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I my­self: handle me, and see; for a epirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet."

Notice the Bourse of their confusion, their troubled state: (1) "They••• supposed", notice the rock of truth, the foundation of all stability. and certainty in contrast to their suppositions. (2) "It is I ••• see".

What was the effect of their uncertainty? "Terrified ••• affrighted ••• troubled" (V 37,38). The "thoughts" which arose in their hearts were not true, and thus they Ilsupposed that they had seen a spirit". Remember once befo~e the disciples "supposedll that they had seen a "spirit" (Mk. 6:49), and at that time they were also "troub1edll , and Jesus said, IIBe of good cheer: It is I, be not afraid" (Mk. 6:50).

One would have to suppose that he had seen a spirit, for Christ said, "A spirit hath not flesh and bones as ye see me havell • God could give a spirit form discernible to natural vision if he chose, as "the Holy Spiriel under the similitude of a "dove" (John l: 32), but unless God should do this and declare it, one could never know that what he had seen was a "spirit". Thus their suppositions were illogical, the fruit of imagination, and not of fact.

Now Christ did not simply say, lilt is III, but proceeded to prove by their senses that he was the Christ. "Behold my hands and my feet ••• hand1e me". Thus "behold {sight) ••• handle (touch)1I involved two of their physical senses, which added to the first, that of IIhearingl , made three to which John the last of the apostles referred as sufficient to establish a reasonable basis for faith, "heard••• seen ••• hand1edll (I John 1:1).

Now having shown the unreasonableness of their lIsuppositionsll he extends to them something concrete, "He showed them his hands and his feet". They saw the marks of prophetic truth (Psa. 22:16) which they had seen made, and now see them again not in a dead body, but the living Lord, and knew that all he had said was truth and involved .0 literal, physical resurrection, and they now see the evidence necessary to witness.

LESSON 11135 THE GOSPFL OF LUKE Chapter 24 Page 3

V 41-43 "And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat: And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them."

'~i1e they believed not for joy'. This seems a strange statement, but in our every day language, "it was just too good to be true". It simply means that whereas they were "terrified", "affrighted", "troubled", they suddenly saw the answer in refutation of their suppositions before them. He lived. The "certain women" had told the truth. "All that the prophets had spoken" certainly included the resurrection as the fulfillment of the pro­phetic hope, and here before them stands the personification of that hope. Jesus is alive forevermore. It was not possible that death should be tri ­umphant, rather he was the victor and then these words must to have crowded in upon them thereby, "becauB'e I live ye shall live also" (John 14:19).

"They believed not for joy". The joy that flooded their souls. merely for the time, prevented the clear analytical processes of reason to function normally, they believed, yes, but the lQy of the knowledge that he lived crowded out the how of it. The how of it is essential to continual rejoicing, however, so Christ, as they "won0cc", said, "Have ye any meat?". They gave him lIa piece of a broiled fish, and of an honey comb, and he took it and did eat before them". This being done, not to sustain his "immortality", but to get the disciples' heads out of the clouds and back to the task before them, he proceeds to point out that everything that had happened was simply ful­fillment of the scriptures.

V 44-45 "And he said unto them, These are the words which I spake unto you, while I was yet ~nth you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the Psalms, co~erning me. Then opened he their understanding, that they might undersmnd the scriptures."

First Christ points out the division of the scriptures written before his coming, which we commonly call "The Old Testament", but which in reality includes twenty-five hundred years of human history made before there was an Old Testament. What we call the Old Testament, in contrast to the New Testa­ment, was the covenant God made with Israel through Moses at Sinai (Deut. 5:2-3)(Jer. 32:31-32)(Neh. 9:13-14). The divisions are: (1) "the law of Moses" (2) "the prophets" and (3) "the psalms", as named by Christ. There are some scriptures quoted as of the law which, strictly speaking, was not part of the law. For example: "Let your women keep silence in the churches ••• they are commanded to be under obedience, as also saith the 1a~' (I Cor. 14: 34). This principle is found in Gen. 3:16, and to prove that what I have said is not an arbitrary decision I quote Paul, "until the law, sin was in the world" (Rom. 5:15), that is, sin was in the world, before the law, but when was the law added? Four hundred and thirty years after (the promise made to Abraham)(Ga1. 3:17). Thus some 2500 years after the commandment of God in Gen. 3:16 which was quoted as being ~~itten in the low (I Cor. 14:34). Take another example: "In the law it is writtenll (I Cor. 14:21), but the things said to be written was quoted from Isa. 28:11-12 which Christ called in the division of our lesson "the pLophets". Tims what ever Moses wrote

LESSON lil35 THE GOSPm.. OF LUKE Chapter 24 Page 4

(he wrote the Pentateuch) is referred to as "the law", but much of what the prophets wrote is also called the law, long after Moses was dead. Then to what does Christ have reference in these three divisions? He plainly said "concerning me", but to what concerning him? His "suffering" and not the fulfillment of all involved in his glory, but simply the entrance there unto (Luke 24:26). Thus Peter said, "that Christ should suffer he hath 80 ful­filled" everything that "all his prophets" had told (Acts 3: 18), but as to the glory, while the heavens have received him, as Paul wrote "received up into glory" (1 Tim. 3: 16), that awaits fulfillment "until the times •••which God hath spoken by the mouth of all his prophets" (Acts 3:21).

"Then opened he their understanding". The purpose being to "understand the scriptures". To this end Christ came. "He hath come and hath given us an understanding" (1 John 5:20), and "the full assurance of understanding" (Col. 2:2) will result in the"full assurance of faith" (Heb. 10:22), and that in turn is "the full assurance of hope" (Heb. 6:11), and "hope maketh not ashamed" (Rom. 5:5). We will have more, however, on the understanding of this verse in our last lesson next week on Luke.

Prepared by H. Frank Fort, Minister, Berean Baptist Church, Houston, Texas

LESSON #136

V45-46 "then open~d he their tinder~tandtng, th!t they might Underitandthe .ctlptures. Ahd said unto tHim; thus it i. written. Ih~ thus it behovtd Christ to .u~ftit. and'to riSe from the dead the third day:" ,

, '", I '

We continUe in thi81••iori with verlG4S w~loh ~8~ t~clUded in ,the last le••on~ dealing espGcially tit:h. tha rtittire of tH" '*understfanc!lng'*' of the texU "l~ lci1mq that l'under8tl1t1dli1g" tOdiiy 11'1 things pet~atntria to IIUte attd 8Odli;o, " l1e88" . (ll Pet. 1:3) can be Qx~cl'd only asther'Ulult of the' considedidon

? ,t,h,e," 'Uwor,dS.,· •..•Wh.ioh flh",I"Hl>lY ,GhOit. te,aQhe,tl{~(,~, '(i,br~ 2,:,,1,,',3,','" t,h8.t ,i,s', "t"he f,

thin$~••• God hath reeo~d'd'~t~Y hts s~iritlt(f Cor. 2:9-10). The order is ~ "tMy.; •rightly divid:ltig*' (II 'rim. 2h5) ,~'reading.~ .meditate" (I Tim. 41 13,15~. . . ","'" '.' ',' ,.' .,

In our text we reed, "Then opened h~theirunderstendingthat they might Under.Standll

• Now th~s ~ertain1y. indicates that Christ ~~d ~omething l:"e1ative ~o ~he ~Bf~l~y o,~ mental appre,hens~o~,pr~ortowhich he said, 'throughC~ri~i­d~ration of Which It they might understand' io ~'NoticeV'46begins, !~~nd (he)'said lmto them".. What he said~, they could under~~an~ byconsider:Lng, b.~t thi~ does l10t exp1~in the words "then opened he their understanding". Remem,pet 1~ verse 31 we r~8d, II their eyes were opened al1d tlleY knew hilIllt • but verse' 45 cannot be related t() that t - because the adverb "then'~ of verse 45 identtfiesthe ttme element as subsequent to that of ver~l. '

The things Christ taught them were "concerning himself'l , V 27, "concern­ing me" J V 44, and were foretold in all the scriptures, and when he had~'opened ••• their understanding" he continued, "Thus it is written". So we see that the understanding that followed the divine act of enlightening their ~inds

wal that cOtlltlon to ail believers. namely, consideration of "thull it is writ­ten" (the scriptures).

Before this understandigg, however, Christ 1I0pened ••• their understandingll ,

arid this is not common to all believers any more than we learn the mind of God a8 did the prophets. They were Itmoved by the Holy Spirit" (II Pet. 1:21). We consider whet they, thus moved, wrote.

It is supposed that this case is parallel to that of Acts 16:14-15, "Lydia•••whose ~ the Lord opened that (so that, in order that::) she attended unto the things which were spoken of Pau1 ••• and when she was baptized and her household, she besought us saying, If ye have judged me to be faithful to the Lord". Paul, notice in verse 13, "spoke unto the womell", if he followed the procedure of I Cor. 15:1. We know that that speech was concerning "those things which thou hast seen" (Acts 26:16), before he heard one word about baptism, yet we know "these things" were descriptive of "the gospel" (Gal. 1: 10-11). We know also that "baptismll was included in "those things" (Acts 26:16) in contrast as to time "these things". We knoW also that Paul could not judge Lydi.afaithfu1 on the basis of "faith in Christ" (Acts 15:8--9) (J~s 2:18)(1 Sam.16:7); therefore he must to have judged her faithful on the basis of something she did after having believed the gospel and lIin Christ". This would involve faithfulness to Christ. Now notice what did Lydia say? ~If ye have judged me to be faithful to the Lord"~ What did these words fol-· low? ''When she was baptizedll

• To which of the two expressions (1) "these

LESsoN 1136 THE GOS PEL OF ytJ1(E ChapUt' ~4 'age 2

C:hing,i' or (2) "thole things" (Acts 26:16) does baptism belong? The latt,r, of course, fQr it was 1lOt mentioned to Paul at the tiIlle "these thipga" had already been 8~en. and not until three daYf:l later. Thus we see that· the 1aI.d oPined LY~1al s henrt "that she attended unto the things" (Acts 16:14) which ~nehlded ba,ptism (Acts 16:15), but how? Exactly 8S he opened Paul's, by the go_pel. the power of God unto salvation (Gal, l:lO~ll), and caused Paui to alk, "Lord, what wilt thou have me to d0111 (Acts 9:6). The Lord did not open Lydia.~ ~aft to believe the gospel, the Lord opened Lydia's heart when she b61iaved the gosBe1. "that she attended unto the things'wh;l.ch were ,poken of ~ whichinj::1uded "baptismll and belonged to the "things" that dete:nnined fatthfU1tless. not ~a,lvation. Faithfulness is t:he fruit of love eJtpressing itself in doing the will of God from the heart. God ~ s order is (\) "~ircum­~tJed heart" (2) lito love" (3) "obey" (Deut~ 30i6~8) or again (1) clean" 2 tla new heart" (3) "cause r.0u to walk" (Eze, 36:~5~27), 'rh(:j;efore God o~n. t:he heart, Which is not 'subject to the law of God neither indeed can be" (Rom. 8:7) by ~ircumcising it, to love God, and thts he does when we be­lieve the gospel, This he did for Lydia; this he did for us who are saved, this he does for all who believe, but this is not what he did for the disci­ples of our lesson in Luke. Christ is not there talking about salvation, but to his disciples about himself as the subject of prophecy in his relation to IIall nations". You ask how did Christ open their understanding7 I do not know. 1 know how he opened Lydia's, because he opened mine the same way, to "attend the things" by which we "work out ... sa1vation'( (Phil. 2:12).

liTo suffer...aDd rise from the dead". This is the gospel, but on1N be­cause he who suffered and arose was the "word made flesh" (John 1:14), 'God manifest in the flesh" (1 Tim. 3:16). Christ here declares that all the things which happened to him were as it "is written".

"And that repentance and remission of sins should be preached 1n his name among all nations, beginning at Jerusalem".

This verse begins "and that", showing that the program he was about to announce was not a jumped up thing as a last resort, due to Israel's rejection, but just as his death and resurrection were written before, so the gos~e1 to all nations wes written before. It is true that Christ said, "I am not sent but unto the lost sheep of the house of Israel" (Matt. 15:24), bu~ notice why, Cl to confirm (not fulfill) the promises made unto the fathers" (Rom. 15:8) and "the times of the restitut:f,on of all things which God hath spoken by the mouth of all his holy prophets" (Acts :3 :21) are not yet. In the meantime

"Jerusalem shall be trodden down of the Gentiles" (Luke 21 :24) and "God for ~he first time did visit the Gentiles to tll~e out of them a people for his name" (Acts 15: 14), "after this I will return" (Acts 15: 16) and will then begin "the times of the restitution" (Acts 3: 21). This visit to the Gentiles was prophesied, "I will provoke you (Israel) to jealousy by them that are n2 pe0­ple (Gentl,les)" (Rom. 10:19), and "that the Gentiles (might) f10l:'ify God ior his mercy" (Rom. 15: 9), which they obtained because of Israel s "unbelief' (Rom. 11 ~ 30), (1) thus the Gentiles, converted ones, became idenUfied with him whom Israel called "no man" (Psa. 22: 6), and by whom ro was "despised and reject~d" (lea. 53:3) and (2) were reckoned as thus identified, by them "no people" (Rom. 10:19). In our text therefore Christ declares that the time has come when the kingdom should be taken from Israel and given to a nation bringing forth the fruits thereof (Matt. 21:43). Israel had brought forth

tySON #13'6 Chapter 24 Page j

fruit unto herself j but those who vera converted; like Paul, desired "fruit •• '8Il1On8. h<lentilss,r (Rom. H13). Yes j "tepent~ and :J:emisWa ,O' ,m .hould be preached in hie name a~ng 81! nations •

1. Repentance 1s "unto life" (Acts 11:18) because it is unto faith, or as Clyi.t laid of the unbelievirtg Jews ~ lin .repeneeg not,.. that Y:!fm~ghtb~ 1ievji (Mett. 21:32), and "he that believeth on me hath eternal life' (John §:47. Repentanee and faith cannot be separated, one is unto the other. When 8~ unbeliever become. a believer he has tepented, or changed his'mind in th~ proc~ss; for repentance mtlarts "eo change the mind,r or il to have another mind". Now liTo him (Christ) $:i.ve all the prophets witness that. through his. name ,wh~ soever believeth in h~ shall recetve remi$sion of sins,j(Acts 10:43), and therefore when Christ .aid, IiRepentance and remission of sins should be preached•••among all n8t10n~', he simply dedlared that which had been written. These are the only two commandments inseparable, that is, one cannot obey one (Acts 17:31) without obeying the other (I John 3:23), because one is unto or 'tinto" the other. All others are separable!' .

Notice the words, "beginning at Jerusalem". The Campbellites and others say that the gospel began to be preached forthe first time at Jerusalem on the day of Pentecost, and quote these words to prove it. Just read Mark 1:15, Acts 1.0:37, Heb. 2:3, and remember that Christ only gave the apostle~ "the words" which he had preached while with them (John 17:l8)(John 15:27). Paul was called to "complete the word of Godll (Col. 1:25).

The text says, "Repentance and remission of sins should be preached (not for the first time, but) among all nations beginning at Jerusalem". The gQs­pel preached at Jerusalem was the same as that preached at Samaria (Acts 8) and to the Gentiles (Acts 10), therefore this beginn~ng was not of the preach­ing of the go.pel, but the preaching to "all nations", having been limited to Istael prior to that time GMatt. lO:6)(Matt. 15:24).

The only beginning marked by Pentecost was that which fulfilled Christ's promise "ye shall be baptized with the Holy Ghost" (Acts 1: 5), through which Chrtst said, "ye shall receive power... ye shall be witrtesses" (Acts U8) as Christ had promised (John 15:26-27), and thus fulfilled Acts 5:29-32. Peter refers to this which occurred "when the day of Pentecost was fully. come" (Acts 2:1) "on us at the Bm1NNING...bap~ized with the Holy Ghost" (Act~ 10: 15-16), and said that those of Cornelius' house received the "like gift" (Acts ~1:17). Th~s was evidence that God had granted repentance to the Gentiles "unto (into) life" (Acts 11: 18) and that God had "purified their hearts by faith" (Acts 15:8-9).

We must have one more lesson in this chapter on "the witnesses", and that will complete Luke.

Prepared by H. Frank Fort, Minister, Berean Baptist Church, Housto n, Texas

LESSON #137 THE GOSPEL OF LYKE

(24:48-53)

"And ye ara witneslies of these things".

• "Ye are witrie!ises of these things", that is, of "these things" (Luke 24: 26) whtch "a1hHtha pro~l\ets have spoken" (Luke 24:25) "conaerrting himlie1:f'1 (Luke ~4: 27) ils 'reiatea to the f&ct of "dellth" 8nd"t'~~utrc:!ction". Thus Peter said inter 6f hiin IIc:tUcifiQd••• rahad up" (Acts 2:2),.;.~~L "we all are witnesses" (Acts ~ t3~H Aghili, "ki1].ddl •• rabad fttOlIl thedeac1 .• i1w~. hre witnesses" (Acts 3: 15); agbirl~ lI ye stew. hOod raised up. ""til are Wi.tn~s~~s of these things" (Acts 5:30-32). ,Notice .th~tthQ lI\Ja" equa1~ ut»~t~:rhhd the other apostles" (Acts 5:29); againi .1i:hdY slW, \~God tllised up" (4at13 10,1l~9-40), and Peter again said, ''We are wltntlssE!sll ,tAdt~ 10139} IIwitnElllf)l:lS g·bosen before" (Acts 10:41) , thetis, be&qre tlhese' thtn~~. of wh1chtheyw.~et"~.witnesses were done~ "The apost1es whot'l1 he had cho~ehtt ~cts 1:2) were ehe Witnesses of "~ things" J and the choice ~s mad~ tis follows: "He ,oUhd unto him his disci­ples and of them chose W.l:ve ~honi also he n&ed Utiostles" (Luke 6: 13) in order to which Peter said one mus~ to have II cdmpanied with us all the time that the Lord Jesus went in and out among us. Beginning from the baptism of John unto that same day that he was taken up from us must one be ordained to be a witness with us" (Acts 1: 21-22).

To these witnesses the Lord said, "He (Spirit) shall testify of me: and ye also shall bear witness because ye have been with me from the beginning" (John 15:26-27). Thus the writer of Hebrews said as to the "great salvation; which at the first began to be spoken by the Lord •••was confirmed unto us by ~ (apostles) that heard him (Christ), God also bearing them witness both with signs", etc., (Heb. 2:3-4). Note the word "also" and let us read John 17:8, "I have given unto them the words which thou gavest me", thus we see how the apostles simply confirmed that which had begun to be spoken by the Lord since the same words were used in both instances, then Christ said, "as thou hast sent me into the world even so (not the "also" of Heb. 2:4) have I also sent them in the world" (John 17:18). How then did the Father send the Son? (1) "I am ~ that bear witness of myself" and (2) "the Father that sent me beareth witness of me" (John 8: 18). Christl s witness was that "spoken unto them" (John 15:22), the Father's witness to' the Son was through "the works" (John 15:24), for Christ had said, "Believe the works, that ye may know and believe that the Father is in me and I in him" (John 10:38). "The works which the Father hath given me to finish, the same works that I do bear witness of me, that the Father hath sent me" (John 5:36). Thus "the Father ••• hath borne witness of me" (John 5:37). Thus again he had said, "There is another (the Father) that beareth witness of me" (John 5: 32). "The Father ••• doeth the works" (John 14:10). "The works that I do in my Father's name, they bear witness of me" (John 10:25). Christ said again, "I must work the works of him" (John 9:4). "The Son can do nothing of himself but what he seeth the Father do" (John 5:19).

Now as the Father sent the Son and bare witness to his word, so did the Son send the apostles and bare witness to their word, thus we read, "They (the apostles, V 14) went forth and preached (the words of John 17:8) every­where, the Lord confirming the word with signs (of John 17:18) follOWing" ~rk 16:20). Paul therefore referred to these confirmatory miracles as "the signs of an apostle" (II Cor. 12:12). It would be a matter of great difficulty to even "wrest the scriptures" to the point of enabling one to be blind enough

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to fail to see the truth ~hat the witnesses of the New Testament were chosen before the things of which they were witnesses were done. The word of God declares in una,tguous terms that God chose his witnesses "before" (Acts 10: 41). "The word Which) •• ,bagan from Galilee" (Acts 10:37) was fulfilled. They were witnesses of its fulfillment; ~ are not. We declare, if we declare truth, that of whidh they we~e witnesses~

Now Christ had pro~tsed the apostle$ dhat he would through the Holy Spirit "guide you into .!lil ttuthll (Johll 16: 13), but "AU ,trUth" inoluded more than he had revealed to the apostles that he had at that time chosen. Now since his promise to them personally w~uld be fulfilled as he should "bring all things to your remembrance, whatso~ver I HAVE SAID UNTO YOU' (John 14:26), a question naturally is raised. If "all truth" included more than had been revealed to them while Christ was with them, and Christ had promised to "bring to their remembrance", as he said, "whatsoever I HAVE SAID", then through whom would the rest of the truth come and at the same time be a promise to the apostles? Simple: Paul said, "Am I not an apostle? Have I not ~ Jesus Christ our Lord?" (I Cor. 9:1). To this end Christ said, "I have appeared unto thee••• to make thee a minister and a WITNESS" (Acts 26:16). Thus Paul said, "He (Christ) was ~ of me" (I Cor. 15:8).

The "all truth" included that revealed to the "witnesses chosen before" (Acts 10:41) and that revealed to Paul as one born out of "due time" (I Cor. 10:8). No matter now as to the significance of this passage in consideration of the new birth, we know that normally a witness is one who beholds that of which he testifies WHILE IT IS HAPPENING. Paul, therefore, divinely made a witness after that of which he testifies happened, would as such be out of "due time". The "due time" for a witness to get his information would be while that to which he testifies is happening. The text also included the fact of Paul's being born again, but this is never out of "due time".

How do we know that "all truth" included the testimony of Paul? Because he said, "I am made a minister ••• to fulfill (complete - margin) the word of God" (Col. 1:25). The completion of the word of God would be that estate referred to by Paul as "perfect" (I Cor. 13:10) when he would no longer "prophesy in part" (I Cor. 13:9), but the "parts" (or as he said of the "pro­~' as given "according to the proportion of faith", Rom. 12:6) would constitute in their combined relationship the whole, or "perfect will of God" (Rom. 12 :2). "The perfect will of God" would be "all the will of God" (Col. 4:12) equal "to the faith once delivered unto the saints" (Jude 3) in its entirety, thus no longer "in part" (I Cor. 13:9). An example of this truth being found in Paulls epistle to the Thessalonians desiring to "perfect that which is lacking in your faith" (I Thess. 3:10), that they might "abound more and more" (I Thess. 4: 1). When Paul said I count not "my life dear unto my­self so that I might finish my course with joy'(Acts 20:24), he had reference to his calling as an apostle and the work assigned him as such, for he said as death approached, "I have finished my course" (II Tim. 4: 7), thus had "completed the word of God" (Col. 1: 25).

This, however, poses another question. If Paul "completed the word of God", how is it that John l~ote all of his epistles, the gospel, and the Revelation after Paul was dead? But again the answer is simple. John was one of the apostles who had companied with Christ and had been taught by him, and thus had the promise of John 14:26, but when "the words" would be written

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was not told him. He was to write the~ ~en. by the Holy Spirit, they were brought to his "remembrance". So wrote the}" elL The "words" which John wrote were included in "the words" of John 11:8 and Acts 1:3. The "words" would include all that Christ !3houid. teach them until "taken up from them" (Acts 1:22), for of thiS also ~ere they '~itneaSes". Someone will say, but John wrote "the Revelation") which was truth not taught the apostles while he was with them, thus could not 1:>(:1 included in the promise "whatsoever I ~ SAtu' (John i4:26).This is not true. Th(:l Revelation included 'the three t;'rt';es as to time t "things wh1.dh thou Mst seen (note V 5) and the things which are and the things which shall be hereafter1 (Rev. 1:19). Certainly Christ taught while on earth the things tlwhich thou hast seen", having refer­ence to the fact that "Jesus Christ••• loved uS and wBshed Us from our sins in his awn blood" (Rev. 1:5). ! believe that ~ll the truth revealed as to things "which ~ and the things which sholl be" (Rev. 1:19) was revealed to him in the "forty daysll of Acts 1:3 and called to Il remembrance" as per John 14:26 in about the year 90 A.D. As to the epistles, John plainly declares "that which was from the beginning, which we have heard, which we have seen •••declare we unto yo~l (I John 1:1,3). Thus John affirms that in about 96 A.D. the Lord brought to his "remembrancell (John 14:26) those things which "he had heard •••and seen" while he had with his hands "handled of the Word of life" (I John 1:1). It would be hard not to see the truth of this.

"And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high".

"The promise of the Father" which was in order to their testimony as "witnesses" would come upon them, by which they would "be endued with power" as "witnessesll "among all nations" (Luke 24:47) progressively "from Jerusalem. ...unto the uttermost parts of the earth" (Acts 1:8). "The power" would testify by signs to their "words" (Mark 16:20). Thus would the Lord go with them, and them only who were his "witnessesll

• He dwells in his people, this joy have all his saints, but the "power" that came on Pentecost was only for "the witnessesll • What silly claims have been made for those who engage in modern IItarrying meetings". Some Baptists expose their ignorance by such un­scriptural actions. There was no merit in "tarryingll , nor in their praying as far as lithe power" was concerned. That was a matter of promise, as fixed as the birth of Christ or the hour of his crucifixion. The coming of the Holy Spirit could not have been at any other time than Pentecost and fulfilled scripture (Acts 2:1,17).

V 50-53 "And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and car­ried up into heaven. And they worshipped him, and re­turned to Jerusalem with great joy: And were continually in the temple, praising and blessing God. Amen."

"He blessed them••• and was parted from them". They knew now, however, the purpose of his departure and with confidence rejoiced in the promise that he "would come again". The purposes of God have taken root in their hearts. and whereas they were fearful and discouraged forty days before, they have seen the Lord, knowing that he was risen, they had lost their fear. and were

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united in their holy courage ready to face a world for "His name". Thus "they worshipped•••with great joY" ~ this '·worship" will still have its impact on others. Their" joy" knew no bounds. tf we could get the picture of this little group waiting for the word from heaven "to go" and remember that the word has long since been given, and refresh our own heart with the "joy' that just sent us out, unashamed and unafraid, we could know again the sweetness of "the first ripe fruit" (Micah 1:1) for which Micah said, "My soul desired".

When the Son of God released that handful of disciples two bhousand years ago, they "turned the world upside down", their enemies said, but we know they turned it right side up. The truth today is just as powerful as it was then, but we don't have enough disciples to whose taste the word is "sweeter than honey' and esteemed more than necessary food. They "were continually in the temple oraising and blessing God, and to that kind of worship the inspired pen added heaven's approval, "Amen". Where praise is absent, wor­ship is ~, men are indifferent, love has waxed cold, and God's hand is against it. The door is closed.

Prepared by H. Frank Fort, Minister, Berean Baptist Church, Houston, Texas