Exodus 17:8-14 Learning the Power of Intercession

Out of the story of the Amalekite attack in Exodus 17 came the first of seven great training lessons to the “Chief in the making” – Joshua. Moses faced a tough situation, and Joshua watched the solution unfold. He was able to pick out what any leader needs to quickly understand: Everyone can see the problem, leaders devise solutions. That is what the people needed, and that is what Moses provided. Moses focused immediately on the six things a leader must know to make good decisions, and Joshua got the benefit of seeing the lesson close up:

  1. Leaders must know the circumstances, the situation they are faced with. Nobody conquers a demon they don’t know about. Every significant move of a leader is preceded by an accurate assessment of the circumstances that they face. (17:8).

  2. Leaders must know the enemy they face. Sometimes reconnaissance is necessary to gain knowledge (Num. 13 and 14), as knowledge of the enemy’s strengths and weaknesses make all the difference in battle. Whether physical or spiritual, battles are won or lost often on the enemy assessment. Understand where and how an enemy will attack is essential to preparing defenses that will withstand his onslaught (17:9).

  3. Leaders must know their resources for problem solving. Foolish leaders tackle every problem on their own. Wise leaders assess their own team to meet the demand of battle (17:9).

  4. Leaders must understand that even the physical problems of God’s people are fought in Heavenly places. This is a critical area often neglected. Paul later addressed the physical disturbances to his work with the truth that “we wrestle not against flesh and blood, but against spiritual powers” (2 Cor. 10:3ff). Moses didn’t need a simple head count and weapons assessment, he needed to bow before God and intercede for the battle. (17:10-13). The upward palms have long been understood by rabbis as a position of prayer. In the Hebrew world of long ago (as in Orthodox traditions today), prayers of supplication were symbolized by holding the hands palms up. In times of extreme need, the arms were lifted upward and palms were held up, a position probably referred to in the instruction of Paul to Timothy (1 Tim. 2:8). If understood in this way, there was nothing mystical about the hands of Moses, but POWER lay in the intercession of the leader. What a great lesson for any leader that gets caught up in the mechanics of the problem to the exclusion of the spiritual reality!

  5. Leaders must be good followers (17:9-10). Look at the unquestioning obedience of Joshua. Moses said, “Jump!” Joshua jumped. It is worth highlighting that Joshua was not prepared to lead if he was not prepared to follow.

  6. Leaders must acknowledge where true victory comes from. Note the instruction at the end of the battle (17:14). Joshua was to be brought in to hear the specific promise of God; He would cut off Amalek from the earth because of this attack. Joshua needed to hear it, and understand that any work that he would do in that cause was not his victory, it was God fulfilling His promise. Leaders need to feel responsible to faithfully execute the work of God, but not to own the work. It is God’s work, and we are privileged to be a part of it.

In the final analysis, Joshua needed to see the power of an interceding leader. The troops can do the work, but they will easily believe that it was at their hands that victory was attained –because of their skill, their ingenuity, and their power. They, of course, would draw the wrong conclusion. It is only an interceding leader that can see the truth.

Great Commission Bible Institute Year 4 About to Begin!

Please pray! We accept only up to 12 students per year. It is intense. We want to invite the right students. Pray also for Cameron and Sarah Beth Sandel, who have moved into the Site Coordinator’s apartment across from the dorms. They are doing well, but will have alot of adjustments to make!

We begin a new year with 100 3-hour classes to cover 66 books! It will bot be easy, but it can be done. Students are expected to do alot of reading and Bible marking, but they are also active in making disciples by going into five local school every week to make friends and develop relationships in cooperation with the great staff of Youth for Christ of Highlands County. For more information on this program, check out the website at www.gcbi.net and keep us in prayer!

 

Acts 2:37-47 The Measure of An Authentic Fellowship

In the 1990’s an author wrote in Stop Dating the Church: “We live an increasingly fragmented world. That mindset has infected the way we approach our relationship with God. Faith is (now) a solo pursuit. These days experts describe America as a nation of “believers” but not “belongers” – and the numbers confirm it. According to pollster, George Barna, while the adult population in America is increased by 15 percent during the nineties, the number of adults who either didn’t attend church or only went on major holidays increased by 92 percent.” Perhaps some of you noted in Acts 2:37-27 the six responses to the Spirit-empowered preaching of Peter that Pentecost morning:

 

  1. Rending(2:37) katanouso, “cut to the heart”. Where the pain of Christ is exposed, where the power of freedom from the darkness of Satan’s dungeon is clearly taught, there will be those who will be cut into deeply! 
  2. Requesting(2:37b) “What shall we do?” When the Gospel is clear, a choice is demanded. The lost who are now fully exposed to their lostness and lack of fulfillment will desire to know more! 
  3. Repenting(2:38) metanoeo, “repent” is meta: with, after or behind plus noeo-ponder, think. It is used 32 times in the NT and 14 by Luke. It was the preaching in Acts of Peter (2:38, 3:19, 8:22) and Paul (17:30 at Mar’s Hill, 26:20 before Agrippa II). It is a change due to reflecting on the truth one has heard.
  4. Realignment: (2:38) be baptized, from “Baptidzo”: Not to be confused with “bapto”. Christ said that mere intellectual assent is not enough. There must be a unionwith him, a real change, like the vegetable to the pickle! 
  5. Reception: (2:38) receive the Holy Spirit. As with Jesus in the initiation of His ministry (John 1) the coming of the Spirit for empowering of the work was the key. 
  6. Recognition: (2:39) the promise, they understood the Words preached were the fulfillment of God’s Word, and that they were for their people both near and far. True salvation is not selfish. It is a message so thrilling, so life-changing, that it is impossible to truly contain.

So the people believed and followed (2:40-41). How could you tell? What could be done to measure the reality of their life change? Look carefully – Luke has recorded for us six descriptive experiences that were occurring in the lives of the first century Christians.

Note that all the experiences were perform WHILE DEVOTED TOGETHER (2:42).


  1. 2:42a – Instruction: (Greek: didache) 
  2.  2:42b, 46 – Participation: they “fellowshipped” (koinonia from koynos “common”), which included BOTH public and private (2:46) time with one another. The time included participating in the bread and cup, as well as prayer times together, praise of God’s goodness. 
  3.  2:43 – Manifestation: Leaders flowed with the power of the Spirit, manifest presence of God, and people reverenced and worshipped the God that made Himself known. 
  4.  2:44-45 – Contribution: Because they were together enough to know what others needed, and because they were surrendered enough to part with their things, God nudged them to care for one another as the needs became apparent.
  5.  2:47a – Attraction: “enjoying favor” of all the people, a spirit of freedom and joy sweeps away the selfish and complaining spirit that overcomes a group that has lost its focus and vision. When Jesus is lifted high, all others shrink in the scene. His sufferings and selflessness become the pattern of our intense focus. The other-person-centered life is attractive to a needy and harsh world, and we become a natural refuge for the hurting and lost.
  6.  2:47b – Evangelization: God added, because he could trust them to have His heart in focus.

Acts 2:1-36 Three "Timing Principles" of God's Empowering

What does God use to empower people today in their walk with Him? How can we know God’s power and use it for His glory? Our second part in a series on the Book of Acts will uncover the principles of God’s empowering work for believers both individually and in the “called out” group we know as the “church”.

I. Before – The Early Church Leaders Got Empowered Only After:


A) They were promised by Jesus (1:8; cp. John 16:8). B)
They were prayer-filled (1:14). C) They were peaceful (united, 1:14b; 2:1). D) They were prepared (1:26-2:1). Preparation involved: Obedience (1:4) and being at “full strength” (1:26).

The “Before” Principle: God empowers prayerful and obedient believers that are working together and ready for Him to control them to do a great work. God can use anybody in any situation, but the richest blessings are to those who follow this pattern!

II. During – The Early Church Leaders Got Empowered When:


A) God chose the time and place to suit His purposes (2:1, “Pentecost”). B)
God showed it was from Him because it was: 1) Consistent in appearance with His previous works (2:2-3) and 2) Consistent in purpose with His previous works (2:4-11).

The “During” Principle: God empowers believers in accord with His previously stated purposes in a way consistent with His past work.

III. After – The Early Church Leaders Found the empowering work:


A) Brought skeptical reactions in the world: 1)
Some were shocked and could not understand what God was doing (2:12). 2) Some mocked and thought it was a prank (2:13). 3) Others Needed clarification (2:14-41):

1.       With a Requirement: Only those who carefully considered the claims would grasp the meaning of the events (2:14-16)

2.       Using a Standard: The evidence for the validity was not their experience, but the promises of God’s Word (2:17-21).

3.       Offering a Message: The central message was the death, burial and Resurrection of Messiah the signs pointed to – not the signs themselves (2:22-28). This was consistent with God’s promises to David (2:29-31).

4.       By a Witness: The personal experience of the disciples led them to witness to what happened to Jesus (2:32-36).

B) Forced people to make a choice concerning the truth of Jesus (2:37-40). C) Pressed open the hearts of some hearers of the message (2:41-47).

C) Real responders:

1.       Went Public: Accepted the message and were public about their desire to change direction (2:41)

2.       Stuck by the Stuff: Committed themselves to understanding the Word of God and sharing their lives with the other believers (2:42;46).

3.       Were Expressive: Shared the joy and wonder of God’s work among them (2:43).

4.       Became Generous: Shared the things God provided for them with others (2:44-45).

5.       Got Loud: Praised God and enjoyed unity (2:47).

6.       Saw Growth: God added people to them (2:28).

The “After” Principle: God empowers believers when they commit to His truth, and they get the benefit of an exciting and powerful journey that attracts others naturally!

Acts 1: Questions to Pose before following a New Leader

Religious leaders often claim they are following God’s leading. How can we know? How does God lead people today? How can we know it isn’t just the manipulation of some leaders, or the misguided sense of some group that we may follow? As we begin a series on the Book of Acts, we will uncover the questions we can pose as we consider who should lead us spiritually:

Questions to Pose Before you commit to follow a leader:

Jesus intended to begin a work that continued in other’s hands when He left (Acts 1:1). Question: Is the nature of the ministry objectives of any leader that is claiming to be of God in harmony with the kinds of ministry Jesus BEGAN?

Jesus’ plan was exposed in His Spirit-empowered teaching to leaders that He chose to be His messengers (Acts 1:2). Question: Do people that claim to be leading us by God’s direction have a track record of both knowing the teachings of God’s Word and leading others to understand that Word?

Jesus spent time carefully instructing the Apostles, convincing them of His Resurrection with specific evidences for a period of time (Acts 1:3). Question: Do the people that would lead you spiritually have real and measurable time invested considering the claims of Messiah and are they convinced of the truth of the message?

Jesus instructed the men to remain at Jerusalem and wait for the coming of the Spirit of God to empower them as the Spirit had empowered Jesus for ministry Acts 1:4-5). Question: Is the leader walking in obedience to the specific teachings of Jesus found in His Word?

The disciples, even after 40 days of intense training, were still not fully comprehending the program of God (Acts 1:6). Question: Does the leader have to be perfect in his understanding of the Word of God? No, but they do have to be humble enough to be open to the fact they do not know it all.

Jesus told the disciples not to put their emphasis on trying to decipher how God works, but to put their energy into reaching out with the Good News, and ministering both near and far simultaneously (Acts 1:7-8). Question: Is the leader consumed with a theoretical faith and a theological definition, while they seem reticent to minister the Gospel to people?

Jesus was lifted off the Mount of Olives, and the apostles stood in wonder gazing upward until some angelic messengers prompted them to go (Acts 1:9-11). Question: Does the leader have his head “in the clouds” with no sense of what God wants done in the here and now?

The Apostles returned to Jerusalem and met together in a room for constant prayer and unity together (Acts 1:12-14). Question: Is the leader divisive and self-willed, or does he show a willingness to work with others prayerfully?

The Apostles realized the need to replace among their ranks the leaders when they lost them (as the position of Judas was now vacant), and they sought the Lord about the hearts of each men, trusting God to lead them (Acts 1:15-26). Question: Do the leaders see themselves as accountable to one another, or does anyone feel “above the law”?

Proverbs – Five Wise Words to Fathers

Mishlai is a term (from “mashal”) to compare or illustrate. By 940 BCE, 1 Kings 4:32 Solomon gave over 3,000 proverbs and over 1,000 songs to the children of Israel. In 4:35 we are told that Kings of the earth sent ambassadors to hear the sayings and record them. They are known in ancient manuscripts of many nations of the past. In the Book of Proverbs, all of chapters 1:1-9:18; 10:1-22:16; 25:1-29:27 are ascribed to Solomon, some chosen by King Hezekiah from the ancient Royal Library of Jerusalem (now gone). Many of these ancient proverbs were offered originally to the children of Solomon in the form of “fatherly advice”. I thought it might be interesting this Father’s Day to look at what the wisest man in the world thought was important to pass to his children.

  1.  Offer your child discipline and point the way to truth (Prov. 1:8-9). Fathers – Teach them the blessing of correction from God (3:11-12).
  2. Help them choose friends and avoid bad company (Prov. 1:10-19)Do not follow after those who plot to gain in an evil or violent way. “Bad company corrupts good morals” (1 Cor. 15:33 in the context of teaching in a misleading way).
  3. Give them a hunger to search diligently to find truth (Prov. 2:1-19)Seeking God’s truth will help you to be guarded from: harmful settings (7, 8, 11); evil men (12-14); deceptive women (16-19).
  4. Show them how the Word of God will hold you in the safety of good company and offer a long life (3:1-4).
  5. Teach them to guard their heart and watch their tongue and path (4:20-27) in PURITY!

Historical Notes on Ephesus (1)

(Acts 18:19-19:1; 20:31; Ephesians; 1 Tim. 1:3; 2 Tim. 1:16-18; 4:14-19; 1 Cor. 15:32; Rev. 1:11; 2:1-7)

INTRODUCTION:

Historians use terms to describe the ancient city of Ephesus like “the supreme metropolis of Asia” which reflects evidence of a highly developed city. By the time of the New Testament it was a city that had become a cultural and religious memory, a yesterday romance, not unlike Paris in the modern world. Filled with the symbols of greatness, but struggling in the economics of a changing world and a troublesome silting harbor, the bustling city continued to play a significant role, but was fading with time.

LOCATION and POPULATION

Location: Ephesus was constructed on a river bend, that was eventually dredged into a full harbor near the mouth of the Cayster River, on the western coast of Asia Minor (modern Turkey. Along the coastal plain between Smyrna to the north and Miletus to the south, the site is now about six miles from the Aegean Sea. The city shifted in five distinct locations over time, each within a small area. The Apostles Paul and John were familiar with the city that scholars have dubbed “Ephesus III” – the largest (in area) of the five. The areas where Ephesus is located are as follows:

 

Ephesus I: Aya Suluk (St. John Area); Ephesus II: Artemission area; Ephesus III: Port of St. Paul: base of Mount Koressos; Ephesus IV: north of Aya Suluk; Ephesus V: Selçuk area.


Because of the man-made harbor structure and the flow of the river, a backwash flow caused the harbor to frequently silt up (by 449 BCE we already read of problems documented about the silting. Later, Eusebius records that Ephesus honored Emperor Hadrian for dredging and making navigable the harbor). When cleared, Ephesus was in a location that justified a great seaport. The city sat at the convergence of three land routes with a shipping lane from the north via the channel created by the Island of Chios and an opening facing the cities of Macedonia. The land routes that converged on Ephesus included: 1) The Colossae / Laodicea road (travelling east), 2) The road to Sardis and Galatia (northeast), and 3) The Smyrna (north) main road.

From Tel Megiddo: The Bird’s Eye View of History

Standing atop the mound of Tel Megiddo, a sweeping view of the largest valley of the ancient Biblical landscape in Israel opens as an unforgettable vista for any visitor to the land. The grain fields and cotton plants rooted in this rich soil of the “bread basket” of Israel belies the violent history of this place. It was the quintessential battleground of the Bible, surrounded by the slopes of mountains filled with Biblical history. From Thutmose III’s defeat of the Canaanite rulers (recorded at the Temple at Karnac, Egypt) in about 1468 BCE to General Edmund Allenby’s lauded cavalry exploits to rout the Ottoman Turks in September of 1918, this peaceful valley has been the staging grounds for dozens of major battles.

From this platform we can turn westward and view the height of Mount Carmel, where every visitor can recall the powerful ministry of the Prophet Elijah before the hundreds false prophets of Baal (1 Kings 18). The entire scene, complete with the “slaughter to the River Kishon” is easily in our view. We can easily follow the line of the path of the prophet’s run to the city of Jezreel, miles east of our panorama viewpoint. A simple ribbon of asphalt roadway marks the line of an ancient road at the base of the Samaritan hills, as they meet this open valley at the southernmost point of the Galilee.

The road is not only important for the “Elijah marathon” story, but for an account from the Gospels as well. It was along the road “between Galilee and Samaria” (Luke 17:11) that Jesus encountered ten lepers. Though ten were healed by the teacher in the story, only one came back to say a word of thanks. This road fits the description and is a great visual setting to this simple story I learned as a youth.

Megiddo’s elevation affords us another important view to the north – the Nazareth ridge. A bustling Galilee city today, this city has become everything the ancient village with this same name was not. Once an obscure and probably un-walled village with a distant spring and tiny cave-style houses, the archaeology of the village has been important for Christian pilgrims since the days of the Byzantine Empire. The boyhood home of Jesus – it is no surprise that several thriving churches dot the landscape of the city, including Greek Orthodox and Catholic shrines. These churches service the largest Arab Christian community in the region.

Further east, as our eyes move across the panorama of the valley we cannot help but see the abrupt incline of the free standing Mount Tabor. Rising nearly 600 meters above the surrounding plain – this mountain was considered a symbol of strength by the ancient Psalmist (Psalm 89:12). Bible students immediately associate the mound with thee mustering place of the tribes of Isaachar, Zebulun and Naphtali to battle the king of Hazor (Judges 4:6). The ancient battle of the Israelites under Barak and the victory song of Deborah stirs even the modern visitor in the shadow of this mountain. Our vista also includes the swell of the hill of Moreh, a gentle slope that appears to peak (from our view) just above the modern city of Afula. The villages of the ancient hill are also the setting for memorable Bible stories. The Prophet Elisha stayed for a time in the chamber of a Shunemite woman (a village on the south slope of the hill), and even raised the child of this generous woman after he collapsed and died (2 Kings 4:32). Much later, the Gospels record a similar miracle by Jesus in the village of Nain, along the northern slope of the mountain.

On the extreme eastward view of our bird’s eye perch, we end our panorama visit at the steep slopes of  Mt. Gilboa. From Gideon to Saul, this mountain was the southern barrier of a number of significant battles. The limestone mountain is now a forest with several etched quarries – a beautiful green mountain rising off the Jezreel plain. How can anyone view this mountain and not recall the great battle that brought both the death of King Saul and his three sons (1 Samuel 31)?

From every direction, the Bible history of this landscape beckons young and old to reread these stories with new excitement and deeper understanding. Many places in this land do that, but perhaps none so effective as the panorama over this valley of history. It is a full day tour from one single perch!

Five Reasons for Christians to Visit the Holy Land

With thousands preparing to come to the Holy Land in the next year, there has never been a better time to see the world of the Bible come alive! A recent visitor commented, “It is difficult to imagine how much his trip has changed my understanding of my faith, and deepened my walk with my Savior!” For those who have never been here, you may ask, “How can visiting a place help me understand my faith?”

There are five important ways:

1. Illustrate the cultural world from which the stories of the Bible come.

The Bible comes from a specific time, and specific places. Reading the Bible is a cross cultural experience. We leave our time, our familiar setting, and enter the world of another time and culture. The writers never anticipated that there would be tour buses two thousand years later looking at remains of their villages, so they simply didn’t see a need to explain their culture. By looking at their ancient kitchens, theatres, workshops, shopping markets, etc. it is possible to understand more about the people in the stories that we cherish, and to bring those people out of the book and into life.

2. Understand the relationship of the places to one another.

In many cases, the Biblical writer assumes you know where places are, and where they are in relation to one another. When Jesus passed by Nain (Luke 7) and raised the widow’s son, the writer thought it was obvious that it was on the other side of the same mountain where Elisha had done the same thing years earlier (2 Kings 4), identifying Jesus as a great prophet. When the Capernaum official came to Jesus at Cana, begging for the healing of his ill child (Jn. 4:46ff), Jesus healed the boy. The writer assumes you know the distances and the time the travel between them involved. Because the man walked from Capernaum to Cana (7.5 hours) up a steep incline, but could have returned in 4 hours, the faith of the man in the words of Jesus becomes evident. He left early one morning to see Jesus, was told his son was well by 1 PM according to the Gospel account. Instead of rushing home, where he could have arrived by 5 PM, he waited until the next day to return, showing his incredible faith in the words of the Savior.

3. Capture some of the ideas the writers of the Bible thought you knew, so they didn’t explain.

The Biblical writer was eastern oriented in the way most of us are “northern oriented”. We hold a map with north at the top, but that was not true for them. In the ancient expression of the Hebrew language, to say, “I want to go north,” was “I will go to the left hand.” To go south, you would say, “I will go the right hand”. A simple understanding of the way the writer is oriented can help you understand the Biblical passages of journeys, where the writer appears confused about direction. For the Biblical writer, time is also expressed differently. His “past” in front of him, only his future is “behind” him (because he can’t see it!) In this way, the English word “before” captures two ideas: something in the past, and something in front of you. This word is a clue in our language that the idea still exists in the background of our words.

4. Stand in places where God acted on behalf of the Biblical characters.

Why did God instruct David and Solomon to prepare and build a Temple on the north side of Jerusalem, and not the south? Why did Jericho become the city that God called on the Israelites to leave desolate? Why did Jesus locate his ministry base near the Sea of Galilee at Capernaum, instead of a much larger city? Why was Bethlehem the place of the promise of the birth of the Savior? Places are important, and seeing the setting of the place is like identifying the stage and props of a great drama that is the Bible.

5. Confront in a new way the humanity of the Savior.

The Christian message of the life of Jesus is one of God becoming man. The drama of redemption is a very human story, with joy and sorrow, celebration and suffering. Standing in the square of Bethlehem, the village of Jesus’ birth, or viewing the shepherds in the fields nearby, you cannot help but recall the birth scene. The reality of the prayer in the garden of Gethsemane is striking when sitting amidst the olive trees in the grove near the place of the ancient olive press. Sitting on the stairs that once took thousands into the Temple to offer the lambs at Passover and recalling Jesus in the Temple is a stirring experience. There is nothing so gripping as being in the places where Jesus came, taught, healed and gave of Himself.

Where is Mount Zion?

Originally, the term referred to the small community of Jebusites attacked by the forces of King David (2 Sam. 5-7) and established as the second capital of the Davidic Kingdom. The term ZION, like many of the names of places around the Jebusite city had Amorite of Hittite names (probably from MB or LB Periods) and probably originally only referred to the Ophel ridge (between the Tyropoean and Kidron Valleys). The “City of David” was approximately 325’ x 1138’ (12.5 acres, same size of Megiddo, or about 50 dunams). (** Broshi 5 acres = 1,000 people based on study of walled city occupations, etc. Others say 2x the number.)

Zion appeared to be synonymous with David’s conquered city. The eventual expansion of the city to the north by Solomon, and later to mid way on west hill was by King Hezekiah, (725-700 BCE) expanded to accommodate the influx of refugees from the Northern Kingdom. The “stronghold of Zion” moved as the city expanded. (Magen Broshi argued evidences that Jerusalem grew 10 times its size in the years following the fall of the north, Israel Exploration Journal). Archaeological evidence shows that many houses were STILL outside the wall after Hezekiah’s wall is expanded.

Some argue that “faith moved the mountain” but it appears the expansion moved the identity of the name. It IS Mount Zion, but so are the other hills. Josephus felt comfortable using the terms for all of the hills inside the first wall, which he thought was Davidic (it was Greek). Later, in 333 CE, the Pilgrim of Bordeaux separated Micah 3:12 as two different places, not a multiple identity of the same hill. Burials in the bedrock of the western hill evidence a cemetery from C7-C2 BCE, incorporated into city C2 BCE to western edge of hill. Herodian walls (C1 BCE) incorporated the largest territory in the city’s history,  but Titus destroyed the largest part of that wall. The Roman wall was used when the fortifications were rebuilt by Eudokia in 444 CE, but Caliph El Aziz in C6 CE shortened length of wall because he felt his defenses were overextended. The generally accepted theory is that the current southern wall follows the line and foundation of the Legio Fertensis wall. The Crusaders and later Salah ed-Din enclosed the Cenacle building in a compound  wall of its own.