This is a 1024 page book, but well worth the time to spend reading it. It is by John Piper

Navigate to the below web page and choose Download or Purchase  Here is the Preface At the age of seventy-one, four years before he died on August 28, AD 430, Aurelius Augustine handed over the administrative duties of the church in Hippo on the northern coast of Africa to his assistant Eraclius. Already, in his own lifetime, Augustine was a giant in the Christian world. At the ceremony, Eraclius stood to preach as the aged Augustine sat on his bishop’s throne behind him. Overwhelmed by a sense of inadequacy in Augustine’s presence, Eraclius said, “The cricket chirps, the swan is silent.”1 If only Eraclius could have looked down over sixteen centuries at the enormous influence of Augustine, he would have understood why the series of books beginning with The Legacy of Sovereign Joy is titled The Swans Are Not Silent. For 1,600 years, Augustine has not been silent. In the 1500s, his voice rose to a compelling crescendo in the ears of Martin Luther and John Calvin. Luther was an Augustinian monk, and Calvin quoted Augustine more than any other church father. Augustine’s influence on the Protestant Reformation was extraordinary. A thousand years could not silence his song of jubilant grace. More than one historian has said, “The Reformation wit- nessed the ultimate triumph of Augustine’s doctrine of grace over the legacy of the Pelagian view of man”2—the view that man is able to triumph over his own bondage to sin. The swan also sang in the voice of Martin Luther in more than one sense. All over Germany you will find swans on church steeples, and for centuries 1 Peter Brown, Augustine of Hippo (Berkeley, CA: University of California Press, 1969), 408. 2 R. C. Sproul, “Augustine and Pelagius,” in Tabletalk, June 1996: 11. See the introduction in this book (page 33, note 24) for a similar statement from Benjamin Warfield. See chapter 1 on the meaning of Pelagianism (page 45). 19 20 The Legacy of Sovereign Joy Luther has been portrayed in works of art with a swan at his feet. Why is this? The reason goes back a century before Luther. John Hus, who died in 1415, a hundred years before Luther nailed his Ninety-Five Theses on the Wittenberg door (1517), was a professor and later president of the Univer- sity of Prague. He was born of peasant stock and preached in the common language instead of Latin. He translated the New Testament into Czech, and he spoke out against abuses in the Catholic Church. “In 1412 a papal bull was issued against Hus and his followers. Anyone could kill the Czech reformer on sight, and those who gave him food or shelter would suffer the same fate. When three of Hus’s followers spoke publicly against the practice of selling indulgences, they were captured and beheaded.”3 In December 1414, Hus himself was arrested and kept in prison until March 1415. He was kept in chains and brutally tortured for his views, which anticipated the Reformation by a hundred years. On July 6, 1415, he was burned at the stake along with his books. One tradition says that in his cell just before his death, Hus wrote, “Today, you are burning a goose [the meaning of ‘Hus’ in Czech]; however, a hundred years from now, you will be able to hear a swan sing; you will not burn it, you will have to listen to him.”4 Martin Luther boldly saw himself as a fulfillment of this prophecy and wrote in 1531, “John Hus prophesied of me when he wrote from his prison in Bohemia: They will now roast a goose (for Hus means a goose), but after a hundred years they will hear a swan sing; him they will have to tolerate. And so it shall continue, if it please God.”5 And so it has continued. The great voices of grace sing on today. And I count it a great joy to listen and to echo their song in this little book and, God willing, the ones to follow. Although these chapters on Augustine, Luther, and Calvin were originally given as biographical messages at the annual Bethlehem Conference for Pastors, there is a reason why I put them together here for a wider audience including laypeople. Their combined message is profoundly relevant in this modern world at the beginning of a new millennium. R. C. Sproul is right that “we need an Augustine or a Luther to speak to us anew lest the light of 3 Erwin Weber, “Luther with the Swan,” The Lutheran Journal 65, no. 2 (1996): 10. 4 Ibid. 5 Martin Luther, quoted in Ewald M. Plass, What Luther Says, An Anthology (St. Louis: Concordia, 1959), 3:1175. Preface 21God’s grace be not only overshadowed but be obliterated in our time.”6 Yes, and perhaps the best that a cricket can do is to let the swans sing. Augustine’s song of grace is unlike anything you will read in almost any modern book about grace. The omnipotent power of grace, for Augustine, is the power of “sovereign joy.” This alone delivered him from a lifetime of bondage to sexual appetite and philosophical pride. Discovering that beneath the vaunted powers of human will is a cauldron of desire holding us captive to irrational choices opens the way to see grace as the triumph of “sovereign joy.” Oh, how we need the ancient biblical insight of Augustine to free us from the pleasant slavery that foils the fulfillment of the Great Commandment and the finishing of the Great Commission. I am not sure that Martin Luther and John Calvin saw the conquering grace of “sovereign joy” as clearly as Augustine. But what they saw even more clearly was the supremacy of the word of God over the church and the utter necessity of sacred study at the spring of truth. Luther found his way into paradise through the gate of New Testament Greek, and Calvin bequeathed to us a five-hundred-year legacy of Godentranced preaching because his eyes were opened to see the divine majesty of the word. My prayer in writing this book is that, once we see Augustine’s vision of grace as “sovereign joy,” the lessons of Luther’s study will strengthen it by the word of God, and the lessons of Calvin’s preaching will spread it to the ends of the earth. This is The Legacy of Sovereign Joy. Augustine “never wrote what could be called a treatise on prayer.”7 Instead, his writing flows in and out of prayer. This is because, for him, “the whole life of a good Christian is a holy desire.”8 And this desire is for God, above all things and in all things. This is the desire I write to awaken and sustain. And therefore I pray with Augustine for myself and for you, the reader, Turn not away your face from me, that I may find what I seek. Turn not aside in anger from your servant, lest in seeking you I run toward some- thing else Be my helper. Leave me not, neither despise me, O God my Savior. Scorn not that a mortal should seek the Eternal.9 6 Sproul, “Augustine and Pelagius,” 52. 7 Thomas A. Hand, Augustine on Prayer (New York: Catholic Book, 1986), 11. 8 Ibid., 20. 9 Ibid., 27. 

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Principles for the Gathering of Believers Under the Headship of Jesus Christ

Go To YouTube to view the entire book of videos

O SAVIOR OF OUR RACE,

You are indeed welcome. Blessed Redeemer, fountain of grace, to this my longing heart! Therefore, rejoice in God, your Savior! For He that is mighty, has done great things. And holy is His Name.1218 Through the tender mercy of our God, the Day-spring from on high has visited us. To give light to them that sit in darkness and in the shadow of death.1219 To guide our feet in the way of peace. Amen.

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Greek Word Study on the word for Resurrection in BDAG and the Lexham Analytical Lexicon of the Septuagint

ἀνάστασις anastasis, n.c., resurrection; rising up. 6× +NT +AF Hebrew Alignment קִימָה—rising up (1): Lam 3:63 קום—rise, arise; get up, stand up; come to fruition; endure; belong to; stay fixed (1): Zeph 3:8 English Gloss resurrection (3): Ps 65:title; 2 Mac 7:14; 12:43 uprising (1): Da 11:20 Inflections ἀνάστασις NNSF (1) ἀνάστασις ἀναστάσεως NGSF (2) ἀνάστασις ἀναστάσεώς NGSF (1) ἀνάστασις ἀνάστησιν NASF (1) ἀνάστασις ἀνάστασιν NASF (1) ἀνάστασις The Lexham Analytical Lexicon of the Septuagint

ἀνάστασις, εως, ἡ (s. ἀνίστημι; Aeschyl., Hdt.+ in var. mngs.). ① a change for the better in status, rising up, rise (La 3:63; Zech 3:8; Jos., Ant. 17, 212; 18, 301 [here of the ‘erection’ of a statue]) κεῖται εἰς πτῶσιν καὶ ἀ. πολλῶν he is destined for the fall and rise of many of Jesus Lk 2:34, i.e. because of him many will fall and others will rise, viz. in relation to God (for contrast w. πτῶσις cp. Evagrius Pont., Sent. 5, 19 p. 327 Frankenberg: ἡ μικρὰ τ. σώματος ἀνάστασίς ἐστιν ἡ μετάθεσις αὐτοῦ ἐκ πτώσεως τ. ἀσελγείας εἰς τὴν τ. ἁγιασμοῦ ἀνάστασιν).—Esp. ② resurrection from the dead, resurrection (Aeschyl., Eum. 648 ἅπαξ θανόντος οὔτις ἐστʼ ἀ. [cp. Job 7:9f; 16:22]; Ps.-Lucian, De Salt. 45; Ael. Aristid. 32, 25 K.=12 p. 142 D.; 46 p. 300 D.; IGR IV 743, 25 [ο]ἱ δὴ δ[είλ]αιοι πάντ[ες] εἰς ἀ[νά]στασιν|[——][the stone breaks off after ἀ. and some think that βλέποντες or the like is to be supplied]; 2 Macc 7:14; 12:43), and so ⓐ in the past: of Jesus’ res. (Orig., C. Cels. 5, 57, 25) Ac 1:22; 2:31; 4:33; Ro 6:5; Phil 3:10 (JFitzmyer, BRigaux Festschr., ’70, 411–25); 1 Pt 3:21; 1 Cl 42:3; ISm 3:1, 3; in more detail ἀ. ἐκ νεκρῶν 1 Pt 1:3; ἀ. νεκρῶν res. from the dead Ro 1:4; w. the passion of Jesus IEph 20:1; Mg 11; Tr ins; Phld ins; 8:2; 9:2; Sm 7:2; 12:2; cp. 1:2. τὸν Ἰησοῦν καὶ τὴν ἀ. εὐαγγελίζεσθαι proclaim Jesus and the res. i.e. his res., and in consequence, the possibility of a general res. Ac 17:18 (but s. 3 below. τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν could also mean ‘the res. of Jesus’, as perh. Nicol Dam.: 90 Fgm. 130, 18 p. 400, 17 Jac. μνήμη τἀνδρὸς καὶ φιλοστοργίας=‘… the love of the man’); cp. vs. 32 and 4:2. Of the raisings from the dead by Elijah and Elisha ἔλαβον γυναῖκες ἐξ ἀ. τοὺς νεκροὺς αὐτῶν women (i.e. the widow of Zarephath and the Shunammite woman 3 Km 17:23; 4 Km 4:36) received their dead by res. Hb 11:35. ⓑ of the future res. (Theoph. Ant. 1, 13 [p. 86, 25]), linked with Judgment Day: described as ἀ. νεκρῶν (Did., Gen. 96, 13) Mt 22:31; Ac 23:6; 24:15, 21; 26:23; 1 Cor 15:12f; 21; 42; Hb 6:2; D 16:6; or ἀ. ἐκ νεκρῶν Lk 20:35; B 5:6; AcPlCor 2:35 (cp. Ar. 15, 3; Just., D. 45, 2); cp. IPol 7:1; Pol 7:1; MPol 14:2. ἀ. σαρκός (not found in the NT) AcPlCor 1:12; 2:24 (Just., D. 80, 5; σωμάτων Tat. 6, 1; Ath., R. 11 p. 59, 14). Of Jesus: τὴν ἀ. ποιεῖν bring about the res. (of the dead) B 5:7. Jesus’ Passion as our res. ISm 5:3. ἀθάνατος τῆς ἀ. καρπός 2 Cl 19:3. Described as ἀ. κρείττων Hb 11:35 in contrast w. the res. of the past, because the latter was, after all, followed by death. ἡ μέλλουσα ἀ. (Theoph. Ant. 2, 15 [p. 138, 17]) the future res. 1 Cl 24:1. ἡ κατὰ καιρὸν γινομένη ἀ. the res. that comes at regular intervals (i.e. seasons, day and night), as a type of the future res. 24:2.—More details in J, who mentions an ἀ. ἐν τῇ ἐσχάτῃ ἡμέρᾳ on the Last Day J 11:24 and differentiates betw. the ἀ. κρίσεως res. for judgment for the wicked and the ἀ. ζωῆς res. to life for those who do good 5:29. Christ calls himself ἡ ἀ. and ἡ ζωή 11:25, since he mediates both to humans.—Paul seeks to demonstrate the validity of belief in Jesus’ res. in terms of the res. of the dead in general 1 Cor 15:12ff (s. MDahl, The Res. of the Body. A Study of 1 Cor 15, ’62 and s. τάγμα 1b). γνῶναι … τὴν δύναμιν τῆς ἀ. αὐτου Phil 3:10.—Lk 14:14 mentions only a res. of the just, as in some intertestamental belief; likew. B 21:1. Hebraistically υἱοὶ τῆς ἀ. (w. υἱοὶ θεοῦ) children of the res.=sharers in the resurrection Lk 20:36. A second res. is presupposed by the ἀ. ἡ πρώτη of Rv 20:5f. Denial of res. by the Sadducees Mt 22:23, 28, 30f; Mk 12:18, 23; Lk 20:27, 33, 35f (on this see Schürer II 391; 411); by the Epicureans Ac 17:18 (ERohde, Psyche3 1903 II 331–35; cp. the ins 2 above, beg.); and by Christians 1 Cor 15:12 (prob. in the sense of Just., D. 80, 4 λέγουσι μὴ εἶναι νεκρῶν ἀνάστασιν, ἀλλʼ ἅμα τῷ ἀποθνῄσκειν τὰς ψυχὰς αὐτῶν ἀναλαμβάνεσθαι εἰς τ. οὐρανόν ‘they say there is no resurrection of the dead, but that at the time of death their souls are taken up into heaven’; s. JWilson, ZNW 59, ’68, 90–107); 2 Ti 2:18 (cp. Menander in Iren. 1, 23, 5 [Harv. I 195] resurrectionem enim per id quod est in eum baptisma, accipere eius discipulos, et ultra non posse mori, sed perseverare non senescentes et immortales [Menander teaches that] ‘his followers receive resurrection by being baptized into him, and that they face death no more, but live on without growing old, exempt from death’; cp. Just., A I, 26, 4; Valentinus in Clem. of Alex., Str. 4, 13, 91; Tertull., Carn. Resurr. 25 agnitio sacramenti [=ἡ τοῦ μυστηρίου γνῶσις] resurrectio).—FNötscher, Altoriental. u. atl. Auferstehungsglaube 1926; JLeipoldt, Sterbende u. auferstehende Götter 1923; Cumont3 ’31; ANikolainen, D. Auferstehungsglauben in d. Bibel u. in ihrer Umwelt. I Relgesch. Teil ’44. II NT ’46.—WBousset, Rel.3, 1926, 269–74 al.; Billerb. IV 1928, 1166–98.—AMeyer, D. Auferstehung Christi 1905; KLake, The Historical Evidence of Res. of Jesus Christ 1907; LBrun, D. Auferst. Christi in d. urchr. Überl. 1925; PGardner-Smith, The Narratives of the Resurrection 1926; SMcCasland, The Res. of Jesus ’32; MGoguel, La foi à la résurr. de Jésus dans le Christianisme primitif ’33; EFascher, ZNW 26, 1927, 1–26; EFuchs, ZKG 51, ’32, 1–20; AThomson, Did Jesus Rise from the Dead? ’40; EHirsch, D. Auferstehungsgeschichten u. d. chr. Glaube ’40; PAlthaus, D. Wahrheit des kirchl. Osterglaubens2 ’41; WMichaelis, D. Erscheinungen des Auferstandenen ’44; ARamsey, The Res. of Christ ’45; JLeipoldt, Zu den Auferstehungsgeschichten: TLZ 73, ’48, 737–42 (rel.-Hist.); KRengstorf, Die Auferstehung Jesu2 ’54; GKoch, Die Auferstehung J. Christi ’59; HGrass, Ostergeschehen u. Osterberichte ’56; ELohse, Die Auferstehung J. Chr. im Zeugnis des Lk ’61; HvCampenhausen, Tradition and Life in the Early Church, ’68, 42–89; WCraig, Assessing the NT Evidence for the Historicity of the Resurrection of Jesus ’89; GLüdemann, Die Auferstehung Jesu ’94. S. also τάφος 1.—KDeissner, Auferstehungshoffnung u. Pneumagedanke b. Pls 1912; GVos, The Pauline Doctrine of the Res.: PTR 27, 1929, 1–35; 193–226; FGuntermann, D. Eschatologie d. hl. Pls ’32; HMolitor, Die Auferstehung d. Christen und Nichtchristen nach d. Ap. Pls ’33; LSimeone, Resurrectionis iustorum doctr. in Ep. S. Pauli ’38; DStanley, Christ’s Resurrection in Pauline Soteriology ’61; CMoule, NTS 12, ’65/66, 106–23; MdeBoer, The Defeat of Death ’88; JHolleman, A Traditio-Historical Study of Paul’s Eschatology in 1 Cor 15 (NovT Suppl. 84), ’96.—RGrant, Miracle and Nat. Law ’52, 221–63. JBuitkamp, Auferstehungsglaube in den Qumrantexten, diss. Groningen ’64; GWild, Auferstehungsglaube des späten Israel, diss. Bonn. ’67; W. Pannenberg, Grundzüge der Christologie6 ’82, 74ff. ③ a deity within a polytheistic system, Resurrection Ac 17:18. This interpr., first set forth by Chrysostom (Hom. in Act. 38, 1), has found modern supporters (s. Haenchen ad loc.). The semantic issue arises from the fact that the narrative presents the auditors as theologically ignorant. Their assumption is that Paul seemed to be a proclaimer of ‘new divinities’ (vs. 18a). From their perspective the term ἀ. suggests a divinity named Resurrection (abstractions identified as divinities were not uncommon in the Gr-Rom. world, s. EA 19 ’92, 71–73). But the omniscient author informs the reader that bodily resurrection (as in 2 above) is meant.—DELG s.v. ἵστημι. M-M. TW. Sv. Aeschyl Aeschyl , V B.C.—List 5 Hdt. Hdt. = Herodotus, V B.C.—List 5 var. var. = various(ly) Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 i.e. i.e. = id est (that is) I.-E. Indo-European viz. viz. = videlicet (namely) w. w. = with cp. cp. = compare, freq. in ref. to citation fr. ancient texts Evagrius Pont Evagrius Pont , IV A.D.—List 5 Aeschyl Aeschyl , V B.C.—List 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts Ps.-Lucian Ps.-Lucian , after II A.D.—List 5 Ael. Aristid. Ael. Aristid. = Aelius Aristides, II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 IGR IGR = Inscriptiones Graecae ad res Romanas pertinentes—List 3 Orig Orig , var. works, II–III A.D.—List 5 Festschr. Festschr. = Festschrift, in ref. to any honorary publication 1 Cl 1 Cl = 1 Clement—List 1 ISm ISm = Ignatius to the Smyrnaeans, I–II A.D.—List 1 w. w. = with IEph IEph = Ignatius to the Ephesians—List 1 ins Ins, ins = Inscription, Inschrift, inscription(s). Without a period, esp. in lists, as at the beginning of entries; the capitalized form is used in titles. In conjunction with literary works this abbr. refers to the title or description of contents. ins Ins, ins = Inscription, Inschrift, inscription(s). Without a period, esp. in lists, as at the beginning of entries; the capitalized form is used in titles. In conjunction with literary works this abbr. refers to the title or description of contents. cp. cp. = compare, freq. in ref. to citation fr. ancient texts i.e. i.e. = id est (that is) I.-E. Indo-European perh. perh. = perhaps Nicol Dam Nicol Dam , I B.C.—List 5 Fgm. Fgm. = fragment, fragmentary Jac. Jac. = Die Fragmente der griechischen Historiker, ed. FJacoby—Lists 5, 6 cp. cp. = compare, freq. in ref. to citation fr. ancient texts i.e. i.e. = id est (that is) I.-E. Indo-European Theoph. Ant. Theoph. Ant. = Theophilus Antiochenus, II A.D.—List 5 Did. Did. = Didymus Caecus (the Blind), commentator on OT books, IV A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 B B = Barnabas (the Letter of), II A.D., except in series of uncial witnesses, in which case B refers to Codex Vaticanus (s. also Vat.). When the abbrv. B would ambiguous, Vat. is used for the codex.—List 1 AcPlCor AcPlCor = Acts of Paul: correspondence with Corinthians (a.k.a. Third Corinthians), text according to PBodmer X—List 1 cp. cp. = compare, freq. in ref. to citation fr. ancient texts Ar. Ar. = Aristides, apologist, II A.D.—List 5 Just. Just(in) , II A.D.—List 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts IPol IPol = Ignatius to Polycarp—List 1 Pol Pol = Polycarp to the Philippians—List 1 MPol MPol = Martyrdom of Polycarp; after II A.D.—List 1 NT NT = New Testament AcPlCor AcPlCor = Acts of Paul: correspondence with Corinthians (a.k.a. Third Corinthians), text according to PBodmer X—List 1 Just. Just(in) , II A.D.—List 5 Tat Tat , II A.D.—List 5 Ath. Ath. = Athenagoras, II A.D.—List 5 B B = Barnabas (the Letter of), II A.D., except in series of uncial witnesses, in which case B refers to Codex Vaticanus (s. also Vat.). When the abbrv. B would ambiguous, Vat. is used for the codex.—List 1 ISm ISm = Ignatius to the Smyrnaeans, I–II A.D.—List 1 2 Cl 2 Cl = 2 Clement—List 1 w. w. = with Theoph. Ant. Theoph. Ant. = Theophilus Antiochenus, II A.D.—List 5 1 Cl 1 Cl = 1 Clement—List 1 i.e. i.e. = id est (that is) I.-E. Indo-European betw. betw. = between likew. likew. = likewise B B = Barnabas (the Letter of), II A.D., except in series of uncial witnesses, in which case B refers to Codex Vaticanus (s. also Vat.). When the abbrv. B would ambiguous, Vat. is used for the codex.—List 1 w. w. = with cp. cp. = compare, freq. in ref. to citation fr. ancient texts ins Ins, ins = Inscription, Inschrift, inscription(s). Without a period, esp. in lists, as at the beginning of entries; the capitalized form is used in titles. In conjunction with literary works this abbr. refers to the title or description of contents. beg. beg. = beginning prob. prob. = probable, probably Just. Just(in) , II A.D.—List 5 ZNW ZNW = Zeitschrift für die ntl. Wissenschaft—List 6 cp. cp. = compare, freq. in ref. to citation fr. ancient texts Iren. Iren. = Irenaeus, Haereses, II A.D.—List 5 Harv. Harv. = WHarvey; s. Iren.—List 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts Just. Just(in) , II A.D.—List 5 atl. atl. = alttestamentlich(e) (relating to the OT) Cumont Cumont = FC., Die orientalische Religionen im römischen Heidentum—List 6 NT NT = New Testament al. al. =alibi (elsewhere), aliter (otherwise), alii (others) Billerb. Billerb. = HLStrack and PBillerbeck, Kommentar z. NT aus Talmud u. Midrasch—List 6 ZNW ZNW = Zeitschrift für die ntl. Wissenschaft—List 6 ZKG ZKG = Zeitschrift für Kirchengeschichte—List 6 TLZ TLZ = Theolog. Literaturzeitung—List 6 Hist. Hist. (after a personal name)=historicus, historian hist. = historian, historical NT NT = New Testament PTR PTR = Princeton Theological Review—List 6 Ep. Ep. = Epistola/Epistula, when applied to letters mostly pseudonymous; various dates—List 5 ep. = epistle NTS NTS = New Testament Studies—List 6 NovT NovT = Novum Testamentum (periodical)—List 6 Suppl. Suppl. = Supplement (to serials) suppl. = supplement, supplied (in grammatical references) diss. diss. = dissertation diss. diss. = dissertation interpr. interpr. = interpreted, interpretation Hom Hom , VIII B.C.—List 5 Haenchen Haenchen = EH., Commentary on Acts—List 6 ad loc. ad loc. = ad locum (to or at the place under consideration) Gr-Rom. Gr-Rom. = Greco-Roman (gener. in contrast to Israelite/Christian tradition) DELG DELG = PChantraine, Dictionnaire étymologique de la langue grecque—List 6 s.v. s.v. = sub voce (under the word, look up the word) M-M M-M = JMoulton/GMilligan, Vocabulary of Greek Testament—Lists 4, 6 TW TW = Theologisches Wörterbuch zum NT; tr. GBromiley, Theological Dictionary of the NT—List 6 Sv Sv (at the end of entries)=HSieben, Voces—List 6 William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG) (Chicago: University of Chicago Press, 2000), 71–72.

 

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Gamaliel is introduced in Acts 5:33

Acts 5:33-39 Gamaliel, Paul’s former teacher (22:3), did not see Jesus as the Messiah, but his counsel to the Sanhedrin was certainly influenced by divine providence. Luke’s more subtle message is that even the highest levels of Jewish leadership had to admit that they had no valid reason for resisting the early church.

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The Work Of the Holy Spirit in the New Testament from The Spirit Filled Life Study Bible

The Work of the Holy Spirit (2:4)

In salvation Brings conviction (John 16:8–11) Regenerates the believer (Titus 3:5) Sanctifies the believer (2 Thess. 2:13) Completely indwells the believer (John 14:17; Rom. 8:9–11)  Understands the Holy Spirit to be the assurance of the risen Lord Jesus indwelling believers.
The New Testament In the New Testament Imparts spiritual truth (John 14:26; 16:13; 1 Cor. 2:13–15)
Glorifies Christ (John 16:14) Endows with power for gospel proclamation (Acts 1:8) Fills believers (Acts 2:4) Pours out God’s love in the heart (Rom. 5:5) Enables believers to walk in holiness (Rom. 8:1–8; Gal. 5:16–25) Makes intercession (Rom. 8:26) Imparts gifts for ministry (1 Cor. 12:4–11) Strengthens the inner being (Eph. 3:16)
In the written Word Inspired the writing of Scripture (2 Tim. 3:16; 2 Pet. 1:21)

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Free Items from Tony Evans

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Link to a topic from Paul Walker called The Holy Spirit Gifts and Power

Holy Spirit Gifts and Power by Paul Walker 

Without a doubt, the Pentecostal revival of the early 1900s and the Charismatic renewal, which had its beginning in the late 1950s, together constitute one of the most innovative and impactive spiritual renovations in history. But when we investigate this phenomenon we must ask: 1) Why has this happened? 2) What is this doing? and 3) How can spiritual integrity be maintained? 

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How do you reconcile the 2 NT genealogies of Matthew and Luke?

1:1 The title of this genealogy introduces several important themes in Matthew. Jesus is identified as the Christ, Messiah, the King anointed by God to rule over his people. This is reiterated by identifying Jesus as Son of David (Mat 1:20; 2:2; 9:27; 12:3, 23; 15:22; 20:30–31; 21:9, 15). OT prophecies like 2Sm 7:16 and Is 9:2–7 foretold that Messiah (the “anointed one”) would be a descendant of King David. Jesus’s Davidic lineage shows that he meets this qualification. Though the genealogy is otherwise arranged in chronological order, Matthew shifted “Son of David” ahead of Son of Abraham to lay emphasis on the royal title.

The title “Son of Abraham” implies that just as Abraham was the father of national Israel, Jesus will be the founder of a new spiritual Israel. The phrase an account of the genealogy of Jesus is unusual. OT genealogies are consistently named after the earliest ancestor in the lineage because the Jews considered that person to be most significant since everyone else derived from them. That Matthew names his genealogy after Jesus, the final descendant in the lineage, implies that Jesus is more important than anyone who preceded him.

Mat 1:2–6 Matthew mentioned four women in his genealogy, all of them Gentiles. Tamar was a Canaanite. Rahab was from Jericho. Ruth was a Moabitess. Uriah’s wife Bathsheba was probably a Hittite. The mention of these women signals God’s intention to include Gentiles and women in his redemptive plan. Several kings are named also, but only David is explicitly given the title King. This highlights that the Son of David (Jesus) will likewise be a kingly figure.

Mat 1:7–16 Matthew’s genealogy agrees with the genealogies of 1Chron 1:1–3:24 and Lk 3:23–38 from the generation of Abraham down to David. After David, Matthew’s genealogy agrees with that of 1 Chronicles except for a few intentional gaps, but departs significantly from Luke’s. Some interpreters argue from this that one or both of the NT genealogies is inaccurate. However, Jews in David’s line carefully preserved their genealogies because they knew from the OT prophecies that one of their descendants would be the Messiah. David’s descendants also had the privilege of providing firewood for the altar in Jerusalem (m. Ta‘an. 4:5). Naturally, they kept careful records to demonstrate their Davidic descent and preserve their privileges. Evidence in Josephus (Life 1) and rabbinic texts suggests that genealogical archives were kept in public registers.

Scholars suggest several ways in which the genealogies of Matthew and Luke may be harmonized. First, one may preserve the genealogy of Jesus through Mary and the other through Joseph. Second, the custom of levirate marriage resulted in a child having different biological and legal fathers. Perhaps one genealogy follows the biological line while the other follows the legal. Third, one genealogy may trace David’s legal descendants who would have reigned if the Davidic kingdom had continued, while the other lists descendants in Joseph’s specific line. A combination of these approaches is also possible.

Charles L. Quarles, “Matthew,” in CSB Study Bible: Notes, ed. Edwin A. Blum and Trevin Wax (Nashville, TN: Holman Bible Publishers, 2017), 1497.

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FOXE'S BOOK OF MARTYRS

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