Welcome

We closed the last study having shown that the Hebrew noun robe is found 153 times in the Old Testament. It occurs four times in Genesis prior to Genesis 48. They are underlined in the quotes below. The first relates to the seed of Ishmael. “The angel of Yahweh said unto her (Hagar), I will multiply thy seed exceedingly, that it shall not be numbered for multitude” (Gen. 16:10). The second is in part of the blessing given by Isaac to Jacob (thinking he was Esau). “God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine” (Gen. 27:28). The next is in the words of Jacob speaking to Laban.

Readings: 2 Chronicles 24; Daniel 5; Acts 3-4

In our first reading in 2 Chronicles 24 Joash the king began his reign well, under the influence of Jehoiada the Priest. He was only seven years old when he began his forty-year reign. He, in the early part of his reign, did what was right in the sight of the LORD God.  He also repaired the house of the Lord. Verse 5 reads: -

“And he gathered together the priests and Levites and said to them go out unto the cities of Judah and gather of all Israel money to repair the house of your God from year to year and see that ye hasten the matter. Howbeit, the Levites hastened it not”.

The chronology - In John’s inspired gospel record there are a number of occasions where he makes particular note of the days and dates when the events he is recording, took place. An examination of these gives some fascinating insights into the events with which John is concerned. This is true for the events of John 21, but it is necessary first to consider the chronology of the previous chapter. John 20:1 begins with the phrase “The first day of the week”. Then, after recording some of the key features of the resurrection of Jesus, the apostle moves to the end of that day. “Then the same day at evening, being the first day of the week” (John 20:19).

Readings: 2 Chronicles 12-13; Ezekiel 46; John 13-14

As we come towards the end of this particular gospel, we gain our exhortation today by looking at its first two chapters.

None of us has yet seen our Lord Jesus Christ. It is, therefore, a great consolation for us to know what Jesus said to Thomas the twin, recorded in John 20:29, “…blessed are they that have not seen, and yet have believed”. Our belief and our trust in our dear Lord has widened and deepened as the years have gone by.

We ended part one in Mark 1:8 and said we may be entitled to think the key difference between the two baptisms, those of John and Jesus, was that Jesus would baptize with the Holy Spirit. But we anticipated a problem. In Luke 9 we read:

1 Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.   (Luke 9:1)

And then, in the next chapter, to the seventy:

19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.   (Luke 10:19)

Readings: 2 Chronicles 1-2; Ezekiel 39; John 5

As Solomon came to the throne, he was inheriting a Kingdom that was strong and at peace from his enemies. Young as he was, he needed to be set up on the throne without opposition. This was only possible under the guiding hand of his God. So, very early on in his reign, he went to that great high place in Gibeon where the Tabernacle had been erected by his father David.

(Reading - Luke 3:1-18)

When we speak to our friends, either in conversation or a public talk, about the importance of and requirement for baptism, we will frequently go to the record of John baptizing in Jordan. We will explain that Jesus came to John and insisted he be baptized, ‘to fulfil all righteousness’.

Everything is straightforward, it all seems to be part of a single narrative; until, that is, we encounter Apollos and learn that he knew only the baptism of John. The way this is presented to us can make it seem as though it was somehow deficient. It can seem as though Apollos needed to be ‘upgraded’ in some way. But how?

Readings: 1 Chronicles 22; Ezekiel 32; Ephesians 3-4

Blind Bartimaeus

One of the most common healing miracles that Jesus performs in his ministry is that of restoring sight. In fact, we read of six specific instances of Jesus healing the blind in the gospels, with a further two references to general healings where the blind were healed.

The gospel is the good news that God will save us from this imperfect world and bring us to the world of His Kingdom. The Bible makes it quite clear that the imperfection that is at the root of the troubles of our present lives is rooted in sin; the result of man’s first disobedience was that “death passed upon all men” (Romans 5:12). God made the consequence of Adam’s sin something that would remind him, his wife Eve and all who came after them that disobedience to God’s commandments brings trouble. Adam was told he would have to work hard to eat bread, that he would have to cope with a hostile environment; Eve would experience pain and sorrow in bearing children. Over the generations that followed, suffering, sickness, death reigned.

A prominent theme in the letter to the Philippians is that of abasement followed by exaltation, or apparent defeat as a prelude to triumph. At the heart of Paul’s gospel stands Christ, who participated in human life, and thereby enacted a drama of redemption in which his disciples are called upon to participate. That is why chapter 2 contains an exhortation to “let this mind be in you which was also in Christ Jesus.” Paul then describes how the mind of Christ was expressed in his earthly life. First, the abasement: