Reflections | Sunday, 29th September 2013

Subscribe to Catholic Daily by Email

The Rich Man And Lazarus (taken from: http://gracethrufaith.com/topical-studies/the-rich-man-lazarus/)

A Bible Study by Jack Kelley

The story of the Rich Man and Lazarus is found only in the gospel according to Luke (Luke 16:19-31) and is the clearest picture anywhere in Scripture of the afterlife. As such it is essential reading for anyone attempting to counter the plethora of books by believers and non-believers alike who claim to have visited heaven or hell and been sent back. It’s also an argument against the eastern notion of reincarnation.

The Book of Job, arguably the first book of the Bible to be written, was the earliest to mention life after death.

I know that my redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God;I myself will see him with my own eyes—I, and not another. How my heart yearns within me! (Job 19:25-27),

Later David, Isaiah, Daniel and others also wrote about the life that comes after death as a reward for righteousness. Daniel was the first to clarify that the unrighteous will also rise from the grave, and it’s from his explanation (Dan 12:2) that we’ve come to understand that everyone who is ever born lives forever. (Bodies are killed or wear out and expire but spirits, the repositories of life, are eternal.)

An angel explained to Daniel that while all who have died rise from the grave, for some the resurrection brings everlasting reward and for others it brings everlasting shame and contempt. This is clarified in Revelation 20:11-15 where we’re told that the unsaved dead will return from the grave for the purpose of being judged for their behavior while living. This is where we learn about about the 2nd death, actually a conscious state of eternal and solitary separation from God accompanied by never ending torment, as the outcome of this judgment. Christians think of this as “hell” but as we’ll learn from the Rich Man and Lazarus it’s really much worse. Let’s get started.
What’s The Story?

Here’s a summary of the story. A rich man lived in the lap of luxury, while a beggar (Lazarus) languished outside his gate hoping for scraps from his table. In due time they both died. Angels carried Lazarus to “Abraham’s side (bosom)” a popular Jewish term in that day for the abode of the dead. The part reserved for believers was also called Paradise. Jesus promised one of the men being crucified with Him that they would meet there before the end of the day (Luke 23:43). The Hebrew name for this place is Sheol, while the Greeks called it Hades from which the English word Hell is derived. The rich man also went there upon dying, but while Lazarus was being comforted, the rich man was in constant torment. This tells us he was not a believer. Asking Abraham for relief, he was informed that while they were within sight and speaking distance of each other, they were actually in two different areas and there was no way to cross from one to the other. (Luke 16:19-26)

The rich man then asked Abraham to send Lazarus back to warn his brothers, still alive, to make sure they came to the place where Lazarus was instead of where he was, but Abraham refused, saying, “They have Moses and the Prophets (the Old Testament), let them listen to them.” “No”, said the rich man, “But if someone from the dead goes to them, they will repent.” Abraham responded, “If they will not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.” (Luke 16:27-31)
What’s The Point?

And there’s the whole point of the story. Three points actually:

1) The only place to secure your eternal destiny is here on earth before you die (Hebr. 9:27). The rich man never asked for a 2nd chance for himself, only that his brothers be warned while they were still living so they could avoid sharing his fate. Having experienced the alternative, there’s no way he would have turned down an opportunity to join Abraham and Lazarus if one existed for him. Abraham made it clear that it was impossible to cross from either area to the other.

2) The Bible contains all the facts you need to make an informed decision about eternity and is the Lord’s chosen method for bringing His children to Salvation.

3) When folks aren’t convinced by Scripture, even someone coming back from the dead will fail to persuade them, a fact the Lord Himself proved all too convincingly a short time later.
Grace Through Faith

Before the cross, those who had died in faith of a coming Redeemer as the Scriptures taught them went to a temporary place of comfort to rest until in the fullness of time the Redeemer’s shed blood finally erased the penalty for their sins. This is the place called Abraham’s bosom in the passage.

When Jesus came to Sheol after His death on the cross, he commended them for their faith (1 Ptr. 4:6) and took them to Heaven (Matt 27:52-53, Ephes. 4:8)). His crucifixion had removed the final obstacle to their entry into God’s presence. All who have died in faith since the cross go straight into the Lord’s presence (2 Cor 5:7-8) where they await reunion with their resurrection bodies (1 Thes. 4:16-17).

The unsaved dead will continue to languish with the rich man until the end of the Millennium when they too are raised, judged, and then banished to a place of eternal torment, but this time in utter separation and darkness (Revelation 20:15).

Many in the liberal church, in cults, the New Age and in the Eastern religions speak of another chance to reconcile with God following physical death. Some even claim we’ll be reincarnated in a series of lives through which we can work our way toward perfection, eventually earning our place with God or even becoming a god. The Bible speaks of no such things, teaching instead that “man is destined to die once and after that to face judgment” (Hebr. 9:27). The Lord’s own words in the story of the Rich Man and Lazarus confirm this.

Trick Or Treat?

What a great trick of our enemy, persuading supposedly learned theologians to teach their biblically ignorant followers to ignore the clear admonitions of Scripture and seek an alternate way, only to discover after it’s too late that they were misled. For wide is the gate and broad is the road that leads to destruction and many enter through it. But small is the gate and narrow the road that leads to life and only a few find it. (Matt 7:13-14). In the context of these 2 verses all are seeking the path to salvation, but only a few find it. Most choose the complex over the simple, the wide over the small, the broad over the narrow. Here’s the simple, small and narrow truth. God, Who created us, requires us to live by His law. Sin is the violation of God’s law and the penalty is death. Because you can’t avoid sinning you can’t avoid the penalty, but because He loves you so much Jesus offered to die in your place. God agreed to this and has issued you a full pardon. You need only believe He did this for you to be forgiven of all your sins, past present and future and receive your pardon. When you do your eternal destiny changes from torment to paradise, from separation to union, from death to life. But remember, you only have this life in which to do this, and you have no way of knowing how soon your life will end. If you haven’t already accepted His pardon, better do it now while you can.

Subscribe to Catholic Daily by Email 

Reflections | Sunday, 22nd September 2013

Subscribe to Catholic Daily by Email

Taken from: http://www.awmi.net/bible/luk_16_01

Luke 16:1- And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.

Note 1 at Lu 16:1: This parable of the unjust steward has been interpreted in more diverse ways than possibly any other teaching that Jesus ever gave. Although most of the interpretations expound sound Biblical truth, this one parable cannot be teaching all these different doctrines. In an instance like this, where the meaning is somewhat unclear, how the teaching harmonizes with the context must be the primary consideration for interpretation.

Here in this verse, the words "and" and "also" are used to introduce this parable. The word "and" is a conjunction and means "together with or along with; in addition to; as well as." "Also" means "in addition; besides; likewise; too." These words make it clear that this parable is a continuation of Jesus' teaching from the parable of the prodigal son and his brother (Lu 15:11-32).

In Lu 16:14, the Pharisees are shown taking offense at the interpretation of this parable (Lu 16:9-13), because they were covetous. This reveals that any interpretation of this parable must expressly counter covetousness. Also, in Lu 16:15, Jesus responded to the Pharisees' covetousness and continued His teaching on through the story of the rich man and Lazarus.

Therefore, this parable, taken in context, is continuing Jesus' teaching begun with the parable of the prodigal son and his older brother (see note 6 at Lu 15:25 and note 8 at Lu 15:29). It deals with covetousness and is compatible with the story of Lazarus and the rich man (Lu 16:19-31).

The unjust steward was certainly covetous. He had not been faithful to his master or to his master's debtors. He had wasted his master's goods on himself. When found out, his self-serving nature, after considering the options, decided there had to be a change. He decided to use his lord's money to make friends so that when he was fired he would have someone to help him.

His master was apparently wealthy enough that he didn't take offense at the steward discounting the debts owed to him (see note 5 at Lu 16:6), but rather he commended the steward. He didn't commend his dishonest ways, but he was commending the fact that he had finally used his lord's money to plan for the future instead of wasting it on himself. Although the steward was motivated by what he would ultimately gain, his actions showed a prudence that was lacking before.

In this sense, the children of this world (lost people) are wiser than the children of light (born-again people) because they plan for the temporal future. Jesus began His interpretation of this parable in Lu 16:9 by telling us to use money (the unrighteous mammon) to make to ourselves friends who would receive us into "everlasting habitations." The use of the word "everlasting" denotes that Jesus was talking about our eternal future.

Our material possessions have been given to us by God so that we are actually stewards of His resources. The Lord gave us this wealth to establish His covenant on this earth (De 8:18), not so that we could consume it upon our own lust (Jas 4:3). If we consume all that the Lord has given us on earthly things, then we are unjust stewards. The Lord was instructing us to use money (the same would apply to talents and abilities) to further His kingdom and bless others, and there will be eternal rewards (Mt 6:19-21). The people who have been saved and blessed by our investments in the kingdom of God will literally receive us into our everlasting homes when we fail (Lu 16:9), or pass on to be with the Lord.

Money is not true wealth. But if we haven't been faithful stewards of the money that the Lord has given us, then He will not entrust to us the greater riches of the kingdom. Our material stewardship mirrors our spiritual stewardship and determines what the Lord will entrust to us (Mt 25:20-23 and Lu 19:17). Lu 16:13 is identical to Mt 6:24 (with the exception of the words "man" and "servant"). In Mt 6, Jesus' teaching is very clear and leaves no doubt that He was preaching against laying up treasures (covetousness) for ourselves here on earth (see note 36 at Mt 6:19, note 37 at Mt 6:20, and note 38 at Mt 6:21).

This certainly went against the Pharisees' beliefs and practices. Jesus said the Pharisees devoured widows' houses (Mt 23:14). In Mt 15:3-9, Jesus rebuked the Pharisees for allowing money that should have gone for supporting parents to be given as an offering, and it is very likely that they were taking more than their fair share of the offerings. Lu 16:14 makes it very clear that it was because of this covetousness that the Pharisees were offended by Jesus' parable.

Jesus continued His rebuke of the Pharisees in Lu 16:15-18 by exposing their hypocrisy and followed with the story of the rich man and Lazarus. That story once again shows the vanity of making provision for this life only and is perfectly compatible with the teaching of this parable of the unjust steward.

Subscribe to Catholic Daily by Email

Also read: http://www.awmi.net/extra/article/financial_stewardship

Reflections | Sunday, 15th September 2013

Subscribe to Catholic Daily by Email

 

Taken from: http://www.gci.org/disc/07-whydie

Why Did Jesus Have to Die?

Jesus had an amazingly productive ministry, teaching and healing thousands. He attracted large crowds and had potential for much more. He could have healed thousands more by traveling to the Jews and Gentiles who lived in other areas.

But Jesus allowed this work to come to a sudden end. He could have avoided arrest, but he chose to die instead of expanding his ministry. Although his teachings were important, he had come not just to teach, but also to die.

The Old Testament tells us that God appeared as a human being on several occasions. If Jesus wanted only to heal and teach, he could have simply appeared. But he did more: he became a human. Why? So he could die. To understand Jesus, we need to understand his death. His death is part of the gospel message and something all Christians should know about.
Death was an important part of Jesus’ ministry. This is the way we remember him, through the cross as a symbol of Christianity or through the bread and wine of the Lord’s Supper. Our Savior is a Savior who died.

Born to die

Jesus said, “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28). He came to give his life, to die, and his death would result in salvation for others. This was the reason he came to earth. His blood was poured out for others (Matthew 26:28).

Jesus warned his disciples that he would suffer and die, but they did not seem to believe it. “Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life. Peter took him aside and began to rebuke him. ‘Never, Lord!’ he said. ‘This shall never happen to you!’” (Matthew 16:21-22).

Jesus knew that he must die, because the Scriptures said so. “Why then is it written that the Son of Man must suffer much and be rejected?” (Mark 9:12; 9:31; 10:33-34). “Beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself…. ‘This is what is written: The Christ will suffer and rise from the dead on the third day’” (Luke 24:26-27, 46).

It all happened according to God’s plan: Herod and Pilate did only what God “had decided beforehand should happen” (Acts 4:28). In the Garden of Gethsemane, as Jesus knew that he would soon be crucified, Jesus asked his Father if there might be some other way, but there was none (Luke 22:42). His death was necessary for our salvation.

The suffering servant

It was written in the Old Testament, Jesus had said. Where was it written? Isaiah 53 is one of the prophecies. Jesus quoted Isaiah 53:12 when he said: “It is written: ‘And he was numbered with the transgressors’; and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment” (Luke 22:37). Jesus, although without sin, was to be counted among sinners. 

Notice what else is written in Isaiah 53:

Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to his own way; and the Lord has laid on him the iniquity of us all.

For the transgression of my people he was stricken.... Though he had done no violence ... it was the Lord’s will to crush him and cause him to suffer ... the Lord makes his life a guilt offering.... He will bear their iniquities.... He bore the sin of many, and made intercession for the transgressors (verses 4-12).

Isaiah describes someone who suffers not for his own sins, but for the sins of others. And though this man would be “cut off from the land of the living” (verse 8), that would not be the end of the story. “He will see the light of life and be satisfied; by his knowledge my righteous servant will justify many.... He will see his offspring and prolong his days” (verses 11, 10).

What Isaiah wrote, Jesus fulfilled. He laid down his life for his sheep (John 10:15). In his death, he carried our sins and suffered for our transgressions; he was punished so that we might have peace with God. Through his suffering and death, our spiritual illness is healed; we are justified, accepted by God.

These truths are developed in more detail in the New Testament.

Dying an accursed death

“Anyone who is hung on a tree is under God’s curse,” says Deuteronomy 21:23. Because of this verse, Jews considered any crucified person to be condemned by God. As Isaiah wrote, people would consider him “stricken by God.”

The Jewish leaders probably thought that Jesus’ disciples would give up after their leader was killed. And it happened just as they hoped — the crucifixion shattered the disciples’ hopes. They were dejected and said, “We had hoped that he was the one who was going to redeem Israel” (Luke 24:21). But their hopes were dramatically restored when Jesus appeared to them after his resurrection, and at Pentecost, the Holy Spirit filled them with new conviction to proclaim salvation in Jesus Christ. They had unshakable faith in the least likely hero: a crucified Messiah.

Peter told the Jewish leaders, “The God of our fathers raised Jesus from the dead—whom you had killed by hanging him on a tree” (Acts 5:30). By using the word tree, Peter reminded the leaders about the curse involved in crucifixion. But the shame was not on Jesus, he said—it was on the people who crucified him. God had blessed Jesus because he did not deserve the curse he suffered. God had reversed the stigma.

Paul referred to the same curse in Galatians 3:13: “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a tree.’” Jesus became a curse on our behalf so we could escape the curse of the law, which is death. He became something he was not, so that we could become something we were not. “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21).

He became sin for us, so that we might be declared righteous through him. Because he suffered what we deserved, he redeemed us from the curse of the law. “The punishment that brought us peace was upon him.” Because he suffered death, we can enjoy peace with God.

Subscribe to Catholic Daily by Email 

Reflections | Sunday, 8th September 2013

 Subscribe to Catholic Daily by Email

 

The Costs and Rewards of Discipleship (Taken from: http://www.jesusfreakhideout.com/devotionals/costsand.asp)

“Peter said to [Jesus], ‘We have left everything to follow you!’ ‘I tell you the truth,’ Jesus replied, ‘no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age (homes, brothers, sisters, mothers, children and fields--and with them, persecutions) and in the age to come, eternal life.’”
- Mark 10:28-30 NIV

These verses should be a great comfort to those of us who have made sacrifices to follow the Savior and do His will. Throughout the Gospels, Jesus warns us that those who want to be His disciples should be prepared to make sacrifices. In Luke 14:33 (NIV), He says, “Any of you who does not give up everything he has cannot be My disciple.” Of course, most of us will not be asked to give up everything we have, but Jesus is referring to a certain mindset and attitude of the heart here. God wants us to be willing to surrender to Him all that He asks us to. And He wants us to know that discipleship can be costly. But serving God has its rewards, too. Look at the above verses again. Jesus says that no matter who or what we give up, we will receive a hundredfold return in this lifetime, as well as eternal life in the next. The Savior is assuring us here that we can't outgive God! And the more costly the sacrifice, the greater the reward. The apostle Paul knew what it was like to make great sacrifices for God. He was a well-respected Pharisee when the Lord called him into service on the road to Damascus. He sacrificed his reputation, his family, his friends, and eventually his life, to follow Jesus. He endured endless persecution, as well as repeated beatings and imprisonments. Yet look at these verses he wrote in Philippians 3:7-8 (NIV): “But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ...” What is God asking you to give up today? A relationship that is not in His will for you? A job that is separating you from His greatest blessings? Some form of entertainment that is detrimental to your relationship with Him? Whatever it is, if you will surrender it to the Lord, He will reward you in unimaginable ways. After all—“No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love Him”! (1 Corinthians 2:9 NIV)

Subscribe to Catholic Daily by Email

Quick Links

Reflections | Sunday, 1st September 2013

Subscribe to Catholic Daily by Email

Taken from Mumbai Christian Diary: http://mumbaichristiandiary.blogspot.in/2011/08/blood-of-jesus-ii.html

To understand the blood of Jesus, we need to understand the ancient system of worship in the tabernacle. I spoke about it a little in the earlier post on propitiation (Read | Propitiation) but we will talk about it in more detail in this post. 

The ancient system of worship was not a creation of Man, but it was all ordained by God. God gave Moses specific instruction as to how things should be. He gave Moses the exact measurement for everything in the tabernacle. God made it very clear that it should be just like he says. (Exodus 25:40) This is because everything in the tabernacle was rich in meaning and spoke of Christ. The Old Testament ordinances spoke of New Testament realities. (Hebrews 8:5)
 

Now the tabernacle had an outer court where the people gathered. In the outer court was an altar where animal sacrifices were made. This altar spoke of Christ. It spoke of how God would sacrifice Jesus Christ on the altar of the cross once and for all for the sins of the whole world. (1 John 2:2)

In the outer court, there was also a brazen laver. This stood for the daily cleansing that believers would need after they are saved. It is true that our sins were paid for, once and for all on the cross of Calvary but sins do creep in, in a believer’s life and that is when we need to be cleansed by remembering the completed work of Christ.

Then there was the inner court. In the inner court was the seven-branched lamp stand. This lamp stand stood for Christ, who would be the light of the world. (John 8:12)

In the inner court there was also the table of shewbread, which stood for Jesus, who would be the bread of Life. (John 6:35)

And then, there was the golden altar of incense, where fragrant offerings were made to God continuously. This altar stood for the worship of believers. It also stood for the method of worship. Not everyone can worship God. What you do does not matter when you worship God. Yes, the bible does talk about us lifting our hands and clapping (1 Timothy 2:8) (Psalm 134:2) but there is something more important to learn here. What matters most is how you approach God to worship. Nobody can approach the altar of incense without shedding the blood of an animal at the altar in the outer court. You need to first be cleansed in your heart by the blood and then come and worship God. How can you worship God without first receiving salvation and putting your faith in Christ? 

Matthew 15:8

This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.

Without salvation worship just becomes a ritual where we honor God with out mouths but our hearts are far from him. 

You need to first put your faith in the blood and then come and worship God with a pure heart. That is what makes a church so special. In a true church your race, community, country; all these things will not matter. What matters is that all have come through the altar, by putting their faith in the blood. (1 Peter 1:18-19) (Romans 3:25)

A thick veil separated the inner court from the holy of holies. The Holy of holies was the place where, God dwelled. There were no windows here because God is light and his presence would light up the place. 

This thick veil, the bible says was torn in two from top to bottom when Jesus Christ died on the cross. (Matthew 27:51). The veil represented the body of Christ that was broken for us to make a way for us to approach God boldly. 

Hebrews 10:19-21

Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God;

Finally in the holy of holies was the Ark of the Covenant. Now in the Ark of the Covenant were the 10 commandments.

Imagine this for a moment. If a Man entered the holy of holies, the 10 commandments in the ark would accuse him immediately. The 10 commandments make every man guilty before God and speak judgment against all men and women. (Romans 3:19-20) (James 2:10). Above the tabernacle was the pillar of fire. The pillar of fire gave light and warmth in the night to the Israelites (Exodus 40:38) but it was also a pillar of God’s wrath and judgment. (Numbers 11:1) (Psalm 106:18) (Leviticus 16:2). So, if a man entered the holy of holies, and the 10 commandments accused him, the wrath of God would fall upon him and consume him immediately. (Psalm 50:3) (Psalm 106:18).

But God who is rich in mercy put a lid on the Ark of the Covenant and called it the mercy seat (the place where mercy sits). (Exodus 26:34). Therefore, a priest could now enter the holy of holies, and the 10 commandments would be covered and therefore not accuse him. The priest could then sprinkle the blood of an animal on the mercy seat to make atonement for his sins and the sin of the community. (Hebrews 9:7) (Leviticus 16:1-34) This spoke of Christ and how he would enter the presence of God in heaven with his blood and sprinkle it as evidence that the sins of the whole world have been paid for. (Hebrews 9:12) (Hebrews 10:10) (Hebrews 10:14)

Subscribe to Catholic Daily by Email

Also Watch | TheTabernacleMan

Reflections | Sunday, 25th August 2013

Subscribe to Catholic Daily by Email

Taken from http://www.awmi.net/bible/luk_13_24

Luke 13:24

Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

Note 2 at Lu 13:24: The Greek word used for "strive" in this verse is "AGONIZOMAI." It means "to struggle, literally (to compete for a prize), figuratively (to contend with an adversary), or genitive case (to endeavor to accomplish something)" (Strong's Concordance). It definitely implies that effort is involved in obtaining salvation. True salvation is not just mental assent but a real heartfelt commitment.

The effort implied here is not for the purpose of earning salvation; that is a free gift (Ro 5:15), but we do have to fight the good fight of faith (1Ti 6:12). Faith in Jesus' goodness is what saves us--not our own goodness--and Satan is constantly trying to destroy our faith. We have to earnestly contend for the faith (Jude 3).

Note 3 at Lu 13:24: Jesus said that many will seek to enter salvation and will not be able to. There are many reasons for this, but none of those reasons are because God refused salvation to anyone. "The grace of God that bringeth salvation hath appeared to all men" (Tit 2:11), and God is "not willing that any should perish, but that all should come to repentance" (2Pe 3:9).

As Jesus went on to explain in Lu 13:25, some will not really seek salvation until it is too late. Others "have a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God" (Ro 10:2-3). Others may give lip service, but they do not believe from their hearts (Lu 6:46 and Ro 10:10).

We can rest assured that all those who hunger and thirst after righteousness shall be filled (Mt 5:6). "Whosoever shall call upon the name of the Lord shall be saved" (Ro 10:13).

Luke 13:26

Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.

Note 4 at Lu 13:26: These people were claiming salvation by association. They didn't cite any commitment or faith on their part as reason why the Lord should accept them. They mistakenly thought they would be saved because they had been in the presence of the Lord.

Likewise, many people today think that going to church and associating with Christians will provide them with salvation. Some people think they are Christians because their parents were. But salvation is having a personal relationship with the Lord. People cannot inherit salvation through the natural birth. "Ye must be born again" (Joh 3:7, see note 2 at Joh 3:3).

Luke 13:28

There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you [yourselves] thrust out.

Note 5 at Lu 13:28: This passage is speaking of judgment and applies to all who reject God's salvation through Jesus. However, in context, the specific application was to these Jews and the Jewish nation. Jesus was saying that Abraham, Isaac, Jacob, and the prophets would be in the kingdom of God, but these Jews wouldn't. They thought they would be saved because they were Jews. They were trusting in their genealogy and not in a Savior. They thought they would obtain salvation by natural birth and were ignorant of the new birth (see note 2 at Joh 3:3).

Lu 13:29 goes on to speak of people coming from the east, the west, the north, and the south and entering into the kingdom of God. This is a reference to the Gentiles being granted admission into the kingdom of God (see note 2 at Lu 2:32 and note 45 at Mt 6:32), and it infuriated these Jews. As explained in note 4 at Lu 13:26, they believed they would be saved by association with God as His chosen people, and they couldn't accept that anyone who wasn't a Jew could make it.

The statement in Lu 13:30 about the last being first is also in reference to the Gentiles and Jews. The Jewish nation was first in the sense that they were given the covenants and the greater opportunity to know God. But they would become the last in the sense that they rejected Jesus as their Messiah; salvation would be taken from them and given to the Gentiles (Ro 11:11).

Subscribe to Catholic Daily by Email

Quick Links

Also watch: http://www.youtube.com/playlist?list=PL922F6F1E460E7E4A

Reflections | Sunday, 18th August 2013

Subscribe to Catholic Daily by Email

Taken from http://www.christadelphianbooks.org/agora/comm/19_psa/psaa41.html

Psa 40:2

HE LIFTED ME OUT: "Whatever kind of a pit, and whether figurative or literal, matters little. What is certain is that this 'horrible pit and miry clay' suggests the experience was something extremely depressing. His particular pit might have been a mental depression brought on by grief, physical weakness, loneliness, or any of the evils which afflict mankind. To find oneself in such a pit is a fearful experience, and even the righteous can be trapped. They may be perfectly aware of the future joys of the Kingdom of God to which their footsteps are bent, yet somehow they slip in. They struggle to get out like a spider in a sink, only to fall back. Then the worrying starts. They become mournful and introspective, or fall to brooding on the contrasting fortunes of others more favourably placed. But what did David do? He waited patiently for the Lord. And he must have prayed, for he says that God inclined unto him and heard his cry. He was wise enough to know that he could not scramble out of that pit on his own. He had to wait and pray".

OUT OF THE SLIMY PIT: Cp Psa 69:2,14 -- another psalm of the Messiah. Note Mat 27:10: The "potter's field" was a place of clay. Jeremiah's confinement to a miry pit (Jer 38:6-13) was also a type of Messiah's experience.

OUT OF THE MUD AND MIRE: RV margin: "a pit of tumult", suggesting death from a hostile mob? See usage of the same word in Psa 65:7; 74:23; Isa 13:4; 17:12,13.

ROCK: "Sela", the "fortress" (Psa 18:2).

"And what a triumphal emergence was his, for God brought him up! His feet were set, not upon the crumbling edge, but on a rock. His 'goings' were established; in other words, a set way of progress was secured for him, and, moreover, a 'new song' was put in his mouth. This song, one of praise to God, was undoubtedly the seal of a perfectly restored and happy state of mind. David knew that this complete restoration would provide an example and stimulus to others in similar affliction".

Subscribe to Catholic Daily by Email

Also watch: http://youtu.be/wXTLPLDx03Q