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TOPICAL BIBLE STUDIES
ARCHIVE P
These outlines are intended as "teaching guides" to the study
of any particular topic. The outlines may leave many unanswered questions
as to details since those details would be answered in the process of teaching
from the scripture references provided. In addition, there may be vocabulary
references and subject references that are unfamiliar. Hopefully before
too long, all the necessary topics will be available to provide a balanced
and complete theology.
Pronunciation Guide
GREEK: Verbal Orientation
Hebrew Verbal Orientation
Index
The Palestinian
Covenant
PASSOVER FEAST: the meal
Pastor-Teacher: Spiritual Gift
PATRIOTISM: The Believer's national faithfulness
PAUL: Personal and religious background
Paul's Sins
PEACE: 7 kind of peace in the Bible
PEACE OF GOD
PEACE: Social peace
PEACE: Unity Peace
PERFECTION
PETER: Book 1, THE SEVEN "THEREFORES"
of PETER
1 Peter 3:21 by K. Wuest
THE PHARISEES AND SADDUCEES
THE PLAN OF GOD
Polygamy
POSITION in Union with Christ
36 POSITIONAL BLESSINGS: Summary
PRAYER: Summary
Prayer: Detailed
Prayer conversion
PREDESTINATION: Summary
PRESSURES OF THE NIGHT
PRIDE
PRIORITIES: The Divine Priority
Problem Solving Devices
PROCREATION: God's part
Pronunciation Guide
Prophet: Spiritual Gift
PROPITIATION
THE PROVOCATION: The Trials in the Wilderness
Return to LETTER bar
PATRIOTISM: The Believer's national faithfulness
1. Recognize the bona fide existence of nationalism: Gen. 1:7-9; Acts
17:26-27
2. The believer is on loan from the kingdom of heaven to represent truth
in a world of darkness.
A. Transfer from darkness to light in position: Col. 1:13
B. New citizenship: Phil. 3:20
C. Ambassadorship: Eph. 5:8; Phil. 2:14-15; Mt. 5:13-16; 2 Cor.5:20
D. Alien status: 1 Peter 2:11-12 with 1:17
3. But God's plan has assigned to each believer a particular national
location which comes under the doctrine of status quo. 1 Cor. 7:17-24
4. Therefore, faithfulness to the assigned leaders of your nation is
required of believers.
1 Pet. 2:13-15; Titus 3:1; Rom. 13:1-7; Prov. 24:21
5. Our "alien" responsibility is illustrated by believers of
Israel in captivity to Babylon. Jer. 29:1-14
6. However, national laws do not have Priority over spiritual laws.
A. Religious context: Acts 4:13-20; 5:26-29
B. Daniel: Dan. 6:1-22
7. The teaching of Jesus: Mt. 22:15-22
Render to Caesar the things that are Caesar's and to God the things that
are God's.
8. The example of Jesus: Mt. 12:14-21, Verse 19,
"He will not quarrel nor cry out;
nor will anyone hear His voice in the streets.
This refers to revolution and sedition.
A. His kingship: Jn. 6:14-15 with verses25-36
B. His kingdom is not of this world: Jn. 18:36-37
9. Example of Paul: Acts 23:1-5
10. What about warfare:
A. bona fide national threat involves the believer.
B. National security preserved by warfare in other lands. World wars I
and II.
C. Warfare in other lands that does not involve national security.
D. The believer must determine if the War should involve him or not.
E. See Warfare in Archive W.
F. Apply Luke 3:14
11.Basically then, for the believer, patriotism involves---
A. Faithfulness to Divine morality
B. Respect for the existing rulers.
C. Dedicated prayer on their behalf. I Tim. 2:1-4
D. But no political activism: Your zeal must be in a spiritual context
of promoting Bible truth without compromise.
E. But no violence or overt revolution.
Only speech, writing and peaceful demonstrations
12. See Topic: Nationalism
index
PAUL: Personal and religious background
1. Saul was a citizen of Tarsus, the capital of the Roman province of
Cilicia. Acts 21:39; 22:3.
2. He was a Jew from the tribe of Benjamin. Phil. 3:5 (Considered the
warrior tribe)
3. His father was a Pharisee (Acts. 23:6) and a Roman citizen. Acts 22:28
4. Saul was therefore born a Roman citizen. Acts 22:28
5. There must have been a great influence on Saul's life from this town
in many different ways.
A. center of commerce
B. timber
C. goat hair: tent making
D. transportation
E. and probably the greatest of the the three principle universities of
that day. (others in Athens and Alexandria)
6. As was the custom of Jewish families, Saul was taught at a very early
age, a trade that would support him through his life. In this case it was
tent making. Acts 18:3
7. He was also taught the religious standards of a very strict Jewish
home. In addition, at about the age of 13, he went to Jerusalem to study
in the rabbinic school of Hillel under the great teacher Gamaliel. Acts
23:3
8. His training was intense:
A. It was involved entirely with the scriptures and the comments on
the scriptures by the sages and masters.
B. Memorizing of the entire Old Testament AS WELL AS THE SAYINGS OF THE
wise.
C. Intense discussions about disputed points.
D. Rapid-fire question drills to sharpen the wits of the students.
E. And we see from Paul's writings that he acquired such a knowledge of
the Old Testament, that everything it contains was at his command. Its
phraseology became the language of his thinking.
He literally writes at times in quotations and quotes from the entire Old
Testament with perfect facility.
F. And yet, this facility was learned as an unbeliever.
9. His success was exceptional and he became super zealous for the traditions
of Judaism even becoming a Pharisee. Gal. 1:14; Phil. 3:5; Acts 23:6
10.From his home life he got the religious convictions and the zeal but
at school he acquired a detailed knowledge of the law.
A. The Mosaic law
B. All the traditions and human viewpoint that was added.
11. It was his hope, as well as the hope of the whole nation in general
that the messiah would only return to a people keeping the law.
A. This of course, would add even more zeal to one striving to please
God by his works.
B. And Saul was doing just that, Phil. 3:6, as touching the righteousness
that is in the law, he was blameless.
12.His religious devotion became so great that he became the most ardent
persecutor of the early church prior to his salvation. Gal. 1:13 Acts 8.3;
22:4-5, 19; and Acts 9:1-2
13.And then he was saved, which put a brand new focus on all his previous
religious instruction.
Acts 9:1-9; 22:6-10; 26:12-18
index
PEACE: 7 kind of peace in the Bible
1. Peace with God: salvation peace or reconciliation - Rom 5:1-10; Eph
2:17-19; and Luke 1:76-79
2. Peace of God: inner relaxation in all circumstances through confidence
in the character and plan of God. Phil. 4:6-7; 2 Thes. 3:16
3. Unity peace: doctrinal rapport and agreement between believers based
on the unity doctrines of Eph. 4:3-6.
4. Mental attitude peace: absence of all enmity toward others. No mental
attitude sins. Romans 12:17-21
5. Circumstantial peace: circumstances going right in your life.
Principle reflected at Dan. 4:1; 6:25 and 1 Sam. 29:6-7
6. Social peace: peace within a social structure based on maximum promotion
of morality standards.
Ps. 34:14; Acts 24:2
7. National peace: absence of enmity between nations which in turn promotes
growth and prosperity.
2 Chron. 20:29-30; 1 Kings 4:21-25
(8) Eternal peace: not specifically mentioned In the Bible but established
from the opposite direction as at Rev. 15:11 and 21:3-4
index
PEACE OF GOD
1. Basic definition of peace is the absence of enmity or conflict.
2. The Bible accurately represents 7 different types of peace.
A. Peace with God
B. Peace of God
C. unity peace
D. mental attitude peace
E. circumstantial peace
F. social peace
G. national peace
3. The standard desire and greeting in the early church as formally reflected
by the apostles was - Grace and peace.
A. Grace refers to all the grace provisions God makes available for
the believer to fulfill the plan of God here on earth.
B. Peace is the result of using those grace provisions. le., the total
relaxation and confidence of trusting in the character and plan of God.
4. Paul describes it at Phil. 4:6-7
A. absence of worry
B. peace beyond human understanding
C. a garrison to the soul
5. Jesus promised peace as part of the abundant life.
A. Jn. 14:27 and 16:33
B. Mat. 11:28-30
C. And reminded them of the principle after his resurrection. Jn. 20:19,
21, 26
6. The same principle was taught throughout the Old testament.
A. Ps.85:5-13
B. Is. 26:3-4
C. Application to sleep. Ps. 4:8
7. Capacity to experience the peace of God is based on relationship,
fellowship and growth.
A. Relationship: Jn. 14:27; Is. 57:21;
B. Fellowship, the filling of the Holy Spirit: Gal. 5:22 Rom 14:17
C. growth: Rom. 15:4, 13; Ps. 119:165; Pr. 3:1-2, 13-26 (2 Pet. 1:2)
8. The application of truth via FAITH REST. Heb. 4:1-16
See studies on FAITH REST in the FOUNDATIONS section
of the website.
index
PEACE: Social peace
1. Psalm 34:12-14 - Seek peace and pursue it
A. Seek: bAqash - find, discover - initial understanding of the peace
issue within every area of your society.
B. pursue it: rAdaph - intensity of the search to indicate application
of peace principles in every area of life.
2. Principle of Rom. 12:18- as much as lies within you.
3. Mark 9:50- the tastelessness of salt
4. Doing good to all men: Gal. 6:9-10
5. Use wisdom: Col. 4:5
6. Grace speech: Col. 4:6
7. General moral living: I Peter 2:12
8. Employment: Eph. 6:5-8; Mat. 20:1-15; Col. 3:22-25
9. Nation: 1 Pet. 2:13-15
A. Principle of Jer. 29:4-7
B. No revolution: Prov. 24:21-22
C. Rom. 13:1-7
D. No social or political activism. 2 Cor. 10:3-6
(We are in a spiritual conflict - not a moral, social, political or
physical conflict.)
E. Example for Israel in 516-323 BC. Zech. 8:14-17
1. Morality living by citizens: v. 16a-17
2. Fair judicial system: v.16b w/ Pr. 21:15; 11:10-11; 29:4; Ec. 8:11
F. Acts 24:2, "much peace" and national "reforms."
10.The way of life in Messiah's kingdom: Psalm 85:8-13
index
PEACE: Unity Peace
1. Must first recognize the 7 different kinds of peace taught in the
Bible. See listing above
2. Unity begins at Salvation:
A. Unity through position in Christ: 1 Cor. 12:13; Gal. 3:26-28
B. Unity through possession of the 36 positional blessings.
3. There is unity in purpose: All believers remain on earth for the one
purpose of representing Jesus Christ to the world. 1 Cor. 10:31; 6:20; 2 Cor. 5:20
4. The local church provides for unity among believers in a common geographical
location. 1 Cor. 12:12-27
5. The attack on Christian unity:
A. Doctrine: Titus 1:10-11 (v. 9); 1 Cor. 14:36-38; 2 Tim. 4:3-4
B. Human celebrity-ship: 1 Cor. 1:10-13; 3:4-7
C. Social distinctions: James 2;1-4; Gal. 2:11-14
D. The Sin Nature: James 4:1-2; 1 Cor. 6:1-8
6. Unity peace then is the status of fellowship between believers which
is stable and encouraging, based on adherence to divine truth. That is,
the acceptance and advancement of the absolute truth standards of God's
word. 1 Cor. 1:10; 4:6
7. Since the basis for unity peace is divine truth, truth must be learned
and applied. Eph. 4:11-14
8. God's word in the heart produces the character qualities of THE LOVE STRUCTURE . 1 Tim. 1:5
A. The application of love then is the cement of unity. Col. 3:12-15
B. But love does not ignore the issues of bible truth. Col. 3:16
C. Any unity that exists at the expense of divine truth, is a false
unity and does not promote the plan of God, but promotes man and the darkness
system. 2 Tim. 2:25-26; Is. 8:19-20
D. Accordingly, if the issues of truth are compromised in order to provide
a man-made unity, God's plan is violated. Rom. 16:17-18; 2 Thes. 3:6, 14-15;
1 Tim. 4:6; 2 Tim. 2:24-26
9. So then, the preservation of the unity of the Spirit of Ephesians
4:3, is accomplished by the promotion of truth through love with grace humility.
Rom. 15:1-2; Gal. 6:1-2; Phil. 1:27; Col. 3:15.
10. The general guideline for doctrinal unity is found in the seven unity
doctrines listed at Ephesians 4:4-6.
A. One body: Doctrine of POSITION in Union with
Christ.
B. One Spirit: Doctrine of the HOLY SPIRIT:
His person and work
C. Called in one confidence of your calling: Doctrine of Salvation
and SALVATION SECURITY
D. One Lord: doctrine of Jesus as the Christ (see
many under "C")
E. One faith: One system of doctrine. See BIBLE:
New Testament Authority
F. One baptism: Ritual identification with Jesus through water (BAPTISMS)
G. One God and Father: Doctrine of God's character. (many
under "G")
11. The doctrine of unity is reflected in the ritual of COMMUNION.
1 Corinthians 11:17-34
12. Unity peace is also reflected through Christian welfare, which is
the caring and providing for the afflicted and ailing of the church community.
See Topic: Christian Welfare.
13. There is a special blessing of joy on the promoters of peace, whether
it be the peace of reconciliation with God, or the peace of unity through
adherence to divine standards for life and worship. Matthew 5:9
index
PASSOVER FEAST: the meal
outline summarized from Edersheim's "the Temple," pages 238-244
1. First cup of wine:
A. Prayer of thanksgiving
B. Drink it
C. Wash hands with prayer of praise.
2. Eating of bitter herbs:
A. Dipped in salt water
B. Distributed by the host (president of the feast)
3. Second cup of wine filled: the time of instruction
A. Son asks the key question - why?
B. The father (host) answers and explains
C. Sing part one of the "Hallel" (Ps. 113 and 114)
D. Prayer of thanksgiving
E. Drink cup
F. Wash hands with prayer of praise
G. Then one of the two unleavened cakes is broken.
H. Thanks is given afterwards, not before.
4. Distribution of the cake:
A. bitter herbs sandwiched between
B. Dipped in charoseth (sauce of raisin, dates and vinegar)
C. Distributed by the host
D. Actually serves as the official beginning of the supper.
5. The actual supper:
A. Unleavened bread
B. Bitter herbs
C. the paschal lamb
D. After that, nothing more eaten.
6. Third cup of wine:
A. Prayer
B. Special blessing on the cup
C. Drink it
7. Fourth cup poured:
A. Second part of the "Hallel" is sung. (Ps. 115, 116, 117,
118)
B. Prayer
C. Dismissal
index
PERFECTION
A. The Hebrew:
1. Hebrew: adjective - tamiym - speaks of completion, fullness, consistency
and perfection -
all depending on the context of its use It doesn't always mean the same
thing.
2. It is used to indicate the physical perfection of the animal for
sacrifice.
44 times - Lev. 1.3, etc, .
3. It is used to simply mean complete - as in a complete year -
Lev. 25.30; a whole day - Josh. 10.13
4. It is used of God at Deut. 32.4 - His work is perfect, complete.
a. perfect, as in no "imperfection" (which is true)
b. or complete as in - when he does what He does, it is complete
Ec.
3.14
c. or another meaning - having integrity - all that He does comes from
His absolute integrity.
d. Ps. 18.30 - As for God His way is "having integrity"
e. Ps. 19.7 - the law of the Lord is "having integrity"
f. Job 37.16 - describes God as One who is perfect in knowledge.
5. So then - in reference to the believers character - integrity.
a. Gen. 17.1-walk before me and be perfect. Refers to complete or consistent
integrity. (probably fulfilled at Gen. 26.5)
b. Deut. 18.13 - you shall be blameless before the Lord your God.
Emphasis in context on avoiding all the occult activity of the Canaanites.
c. Josh. 24.14 - now therefore, reverence the Lord and serve Him with
integrity and truth
d. God's desire is for us to have "sinless consistency" not
"sinless perfection" for that is impossible. The presence of
the sin nature prevents it.
e. The issue is one of "attitude" first. The desire on our
part to be consistent in integrity which waits upon God for guidance and
evaluation of our life.
Ps. 139.23-24
f. The attitude which confesses immediately any sin.
Prov. 28.13
g. The attitude which seeks to learn God's word in order to avoid committing
such sins in the first place. Ps. 119.11
h. Thus, that which results from spiritual growth and reaching a place
of spiritual consistency, ie., maturity.
i. Job 1.1; Ps. 15.2; 18.23, 25, 32; 37.18; 84.11; 101.2, 6; 119.1;
Proverbs 11.5; 28.10, 18
6. Now there is also (just for completion)
a. tam - adjective, 13 times - upright, having integrity
b. tom - noun, 28 times - integrity
c. tummah - noun, 5 times - integrity
B. An orientation to the Greek word group -
teleioo, verb.
1. Like in the Old Testament, the idea of completion or finishing
a. Luke 2.43 - when they had completed the days
b. Jn. 4.34 - to finish His work
c. Jn. 17.4 - I have finished the work
d. Acts 20.24 - finish my course
2. Used one time to indicate fulfillment of Old Testament prophesy.
Jn. 19.28 - That the scripture might be "completed."
3. Used to indicate a complete salvation package provided by God.
a. Heb. 10.14 - for he has perfected (completed) for all time those
who are (being) sanctified.
(present passive participle - to indicate a condition of sanctification
which began at the moment of trust in Christ, but which has a progressive
aspect to it once a person becomes a child of God through faith. So, "being
sanctified" is a continuous process which is based on the completed
act which God did at the moment one believed in Christ - 1 Cor. 1.2 - Those
who have been sanctified in Christ Jesus)
b. Heb. 11.40, Old Testament believers: so that apart from us (Church
age believers) they should not be made perfect - a salvation condition
that has them IN HEAVEN as at Heb. 12.23.
c. Heb. 12.23 - indicates a group of believers in heaven separate from
the church (also mentioned in the verse) who are spirits of just men "made
perfect." (salvation status in heaven, which they did not have before
Christ's resurrection)
d. At Heb. 9.9 and 10.1 - we can probably see a salvation idea from
the standpoint of NOT acquiring salvation.
4. Used to indicate the growth process of the humanity of Jesus.
a. Heb. 2.10 - God made Jesus complete through His sufferings.
(not the cross - but all the pressures throughout his life)
b. Heb. 5.9 - And having been made complete through v. 8 -
learning obedience through the things which He suffered.
c. this is in reference to the spiritual growth of his humanity which
of course, began in childhood. Luke 2.40, 52
5. And thus, it is used to indicate the believer's progress in spiritual
growth
(1 Pet. 2.2; 2 Pet. 3.18)
a. Heb. 5.14 - solid food is for the MATURE
b. Heb. 6.1 - Therefore let us press on to MATURITY
c. James 1.4 - let patience have her COMPLETE work so that you may be
COMPLETE and entire, lacking nothing
d. James 3.2 - the absence (control of) verbal sins is an indication
of spiritual maturity (PERFECT man).
e. The growth process in coming to a completed understanding and expression
of LOVE. 1 Jn. 2.5; 4.12, 17, 18; Cf. Eph. 3.19 and 5.1-2
f. And in fact, the expression of this quality of love is what Jesus
has in mind at Mt. 5.48 - be complete as your Heavenly Father is complete.
1. Jesus is using this word in a Hebrew context with the Hebrew word
"tamiym" in mind , ie, having integrity.
2. Jesus explains that this is what He has in mind as he prefaced this
"command" with v. 43-47, love and fairness.
3. Also at Luke 6.36 where Jesus teaches on the same subject (if it
is not indeed the same message) be merciful as your Father is merciful.
expression of love and fairness.
g. Col. 1.28 - Paul's goal in ministry is to present every man complete
in Christ. This is not just a salvation issue, but a growth to maturity
issue as he talks about "wisdom" etc.
h. And at Col. 4.13 - Epaphras has the same desire in his prayers: that
you may be complete (mature) and fully assured in all the will of God.
(cf. Rom. 12.2)
i. The goal of the instruction from our communicators is this spiritual
maturity, consistency or completion.
Eph. 4.11-14-"Unto a mature man."
j. 1 Cor. 14.20, do not be children in "thinking" but be mature.
6. So in conclusion, the goal toward "perfection" is a goal
toward building the quality of character that God desires to be in us through
learning and using His Word. 1 Tim. 1.5 (Ps. 119.11 ) .
That goal of "love" is summarized at 1
Cor. 13.4-7
index
PETER: Book 1, THE SEVEN "THEREFORES" of PETER
1. The purpose of this book is exhortation to advance in "light"
by standing in the true grace of God through utilizing the grace provisions
outlined at V. 5:10, 12.
Amplified throughout by the "7 therefores" of application.
2. After basic orientation to salvation, v. 1:13, THEREFORE - -
dress the mind with truth and trust it. (Use equipping and support grace
of v. 5:10)
3. After orientation to the power of provision of God's word, v. 2:1-2,
THEREFORE -
Desire the pure milk of the word. (utilize equipping grace)
4. After orientation to Christ's victory, v. 4:1-2, THEREFORE -
Arm yourselves with the same "in thinking" (ennoia) that was in
Christ.
(Exhortation to use support grace as per v. 2:23)
5. After orientation to divine justice and the advance of the spiritual
conflict, v. 4:5-7, THEREFORE -
Exhortation to have wise thinking and balance in application of prayer.
6. After orientation to the conflict, service and undeserved suffering
(persecution), v. 19, THEREFORE - -
Exhortation to trust God through consistent adherence to policy. (utilize
support grace)
7. After all, as a final conclusion, v. 5:1-5, THEREFORE - -
Exhortation to maintain the growth process by keeping intact the primary
purpose of the local church.
8. After warning against creature rebellion, V. 5:6-10, THEREFORE - -
Exhortation to humility pursuit of truth in spite of the many and varied
pressures designed to distract. v. 5:6-10
index
1 Peter 3:21 by K. Wuest
By Kenneth Wuest, Wuest's Word Studies, Commentary on 1 Peter, page 108-109
The words "the like figure" are in the Greek ho antitupon.
The question as to whether the word "figure" refers back to
the word "ark" or the word "water," is easily settled
by the Greek grammar involved in this expression, for the relative pronoun
ho is neuter, the word "ark" is feminine, and the word
"water" neuter. The relative pronoun agrees with its antecedent
in gender. Therefore the word "figure" which is neuter and construed
grammatically with the pronoun ho goes back to the word "water."
The word "figure" is the translation of antitupon which
means "the counterpart of reality." The Greek word "baptism"
is in apposition with the word "figure." Our translation so far
reads, "Which (water) also (as a) counterpart now saves you, (namely)
baptism." Water baptism is clearly in the apostle's mind, not the baptism
of the Holy Spirit, for he speaks of the waters of the flood as saving the
inmates of the ark, and in this verse, of baptism saving believers. But
he says that it saves them only as a counterpart. That is, water baptism
is the counterpart of the reality, salvation. It can only save as a counterpart,
not actually. The Old Testament sacrifices were counterparts of the reality,
the Lord Jesus. They did not actually save the believer, only in type. It
is not argued here that these sacrifices are analogous to Christian water
baptism.
The author is merely using them as an illustration of the use of the
word "counterpart." So water baptism only saves the believer in
type. The Old Testament Jew was saved before he brought the offering. That
offering was only his outward testimony that he was placing his faith in
the Lamb of God of whom these sacrifices were a type. The moment he conceived
in his heart that he would bring his offering to the Tabernacle, his faith
leaped the centuries to the time when God would offer the Sacrifice that
would pay for his sin. Our Lord said, "Abraham rejoiced to see my day:
and he saw it, and was glad" (John 8:56). The act of bringing the sacrifice
was his outward expression and testimony of his inward faith. Water baptism
is the outward testimony of the believer's inward faith. The person is saved
the moment he places his faith in the Lord Jesus. Water baptism is his visible
testimony to his faith and the salvation he was given in answer to that
faith.
Peter is careful to inform his readers that he is not teaching baptismal
regeneration, namely, that a person who submits to baptism is thereby regenerated,
for he says, "not the putting away of the filth of the flesh."
Baptism, Peter explains, does not wash away the filth of the flesh, either
in a literal sense as a bath for the body, nor in a metaphorical sense as
a cleansing for the soul. No ceremonies really affect the conscience. But
he defines what he means by salvation, in the words, "the answer of
a good conscience toward God," and he explains how this is accomplished,
namely "by the resurrection of Jesus Christ" in that the believing
sinner is identified with Him in that resurrection.
Return to BAPTISMS topic
index
THE PHARISEES AND SADDUCEES
1. At the time of Jesus, there existed several Jewish religious sects.
Pharisees, Sadducees, Essenes Herodians and Zealots.
A. The two main sects of Judaism, Pharisee and Sadducee, developed during
the early years of the Maccabean period of Jewish history. 167-30 AD
B. At the time of Christ, the Pharisees numbered about 6,000 and the
Sadducees considerably less.
2. The seeds were sown early in the chaotic period between Alexander's
death and the consolidation of Roman power in 30 AD.
A. Between 323 and 167 BC, religious and political division developed
between the priests and the scribes who together had governed the spiritual, moral
and political development of the nation since the return from the Babylonian
captivity in 536 BC.
B. Greek culture influenced Jewish politics and Hellenistic viewpoint
began to dominate in the ranks of the priests.
C. As they leaned more and more toward these foreign standards they
considered themselves better than the scribes and called themselves tsaddiqim
- the righteous ones.
D. The scribes and the people, being generally more religiously devoted
to their own heritage, rejected the Greek influence and called themselves
chasidees - the godly ones.
3. In 167 BC a priest named Mattathias took the initiative in resisting
the religious persecution of Antiochus Epiphanes and began the fight for
independence from Syria.
A. He died the next year but his son Judas the Hammer
(Maccabee) pulled
the people together and controlled the political arena for the pursuit
of freedom.
B. Through Judas and his two brothers Jonathan and Simon, now known
as the Maccabeans, the Jews won their freedom from Syria and the Maccabeans
acquired the high priestly office.
C. Through them the religious or traditional culture of the Jews began
to take prominence.
D. The political culture under Hellenistic influence took a back seat
to this zeal and power.
4. So during the political advances of the
Maccabeans, the traditional
legal party (the chassidim) gained influence and power.
A. But in their legalistic zeal, power went to their head and they became
more demanding of the people.
B. They taught that a true Israelite was only one who observed the law
in the context of scribal interpretations.
C. This caused the Hellenists (tsaddiqim) composed of aristocrats from
within the priesthood, to become more vocal end organized and the two parties
were formally structured into 2 sects.
D. The chassidim became Pharisees and the tsaddiqim were called by their
opponents the tsadduqim (the destroyers). Thus the Greek, saddoukaios -
Sadducee)
5. In 152 BC Jonathan was appointed high priest which initiated the new
high priestly dynasty of the Asmoneans. (152 - 30 BC)
A. But the Sadducees remained in the background until the time of John
Hyrcanus. BC 135.
B. At that time John and his two sons, Aristobulus and Alexander Jannaeus
joined the Sadducees and gave that party majority influence in both politics
and religion for 57 years. 135 - 78 BC
6. Under the rule of Jannaeus (105-78 BC) there was a push by the people
to reject the Sadduceen influence because he persecuted the Pharisees to
the point of crucifying many of them.
A. Persecution from Idumaea
1. During the reign of Jannaeus, he appointed to be governor of
Idumaea,
a man named Antipas. They both died in 78 BC.
2. The successor to Antipas, his son,
Antipater, through crafty overtures
to Rome, acquired from Caesar the procuratorship of Judea in 47 BC.
3. He was assassinated in 43 BC, but not before he began persecuting
the Asmoneans who he had deceptively used in his overtures to Rome.
4. This persecution was continued by Antipater's son, Herod the Great,
who reigned from 37 to 4 BC.
5. This persecution extended to the Pharisees so that they were forced
to adopt a new religious policy, Ie, acceptance of Rome's rule.
6. After the death of Herod, the Pharisees petitioned Rome to rule them
and they never deviated from that attitude of subjection to Rome.
7. Thus, Saul could be both a Pharisee and a Roman citizen.
8. The Pharisees opposed the Jewish revolt of 68-70 AD.
9. That is why Vespasian permitted Johanan
Benzakkai, a Pharisee, to
preserve the rabinnical school at Jabneh, to where Gamaliel had relocated
the Sanhedrin.
B. The battle of two sons
1. In 78 BC, Jannaeus died and his two sons vied for the position of
high priest.
2. John Hyrcanus II, sided with the Pharisees and Aristobulus was supported
by the Sadducees.
3. Aristobulus was prevailing over John until the Romans took sides
which resulted in John Hyrcanus winning the priesthood.
4. With that influence the Pharisees acquired both political and religious
control but the political was short-lived.
5. Soon the Sadducean aristocracy regained control in the Political
arena partly through alliance with the Herodean sect.
6. But the Pharisees retained power and influence in the religious arena
and maintained it from that time onward.
7. In fact, for the Sadducees to hold onto their political power, they
actually had to concede to the Pharisaic religious viewpoint when it came
to official activities.
7. So by the time of Christ, both the Pharisees and Sadducees along with
the Herodians, managed the Sanhedrin which dominated and controlled every
phase of Jewish life.
A.The Sadducees still in association with the Herodians controlled the
High priesthood and maintained a greater power in the political arena,
but had a lesser popularity and influence with the people.
B. The Pharisees and scribes were associated together and had the greater
Popularity and influence with the people.
C. from the standpoint of their religious evil, both groups were viewed
by Jesus as a unit and detrimental to the pursuit of Truth. Mat. 16.1-12
8. After the fall of the Jewish nation in 70 AD, the Sadducees totally
dropped out of history, but the Pharisees continue as the leaders in Jewish
religion and culture until 200 AD.
9. Observations concerning the Pharisees
A. The Pharisees were orthodox in their beliefs with a strong adherence
to the letter of the Messianic promise but not its spirit.
1. They were were very patriotic toward the Jewish state.
2. But at the same time, were very tolerant of Roman rule as long as it
did not interfere with their practice o the law.
B. The scribes were subordinate to the Pharisees and were their representatives
to the people.
1. They served as the ultimate authority in questions of faith and practice.
2. The Pharisees were the ultimate example of that practice.
C. The scribes formulated the oral law and its interpretations.
1. The oral law dealt with every conceivable case of conduct in public
and in private life.
2. They covered the scriptures with the oral and multiplied rules until
they crushed out the spirit of freedom.
3. All that resulted was oppressive religious slavery.
D. The power of the Pharisees was in their popularity with the people
who were wooed and Impressed with their piety and rigid stand on the principles
of the law.
E. The New Testament provides extensive description of their character.
1. They put their trust in tradition. Mark 7:5-9, 13
2. Practiced extreme social prejudice. Mat. 9.11; Jn. 7:49
3. Concerned with overt appearance to the point of neglecting the inner
life.
a. Approbation lust: Mat. 23:5-7
b. Overt righteousness. Mat. 5:20; 23:BC
c. But hypocrites: Mat. 23:3, 13, 23 25, 28
4. Put their trust in relationship to Abraham. Mat. 3:7-9;
Jn. 8.33
5. Claim to be representatives of the law. Mat. 23:2, But are
a. Blind guides: Mat. 23:6,24
b. And hypocrites Mat. 23:3, 23, 25
6. They rejected everything about their Messiah
a. Rejected John's ministry. Luke 7:30
b. called Jesus demon possessed. Mat. 9:34
c. Rejected his authority to forgive sins. Luke 5:21
d. Rejected his authority over the sabbath. Luke 6:2-7
e. Denied him the Messianic title. Luke 19:38-39
f. Conspired against him. Mat. 12:14, Mark 3:6; Jn. 11:47-53
g. Called him a liar. John 8:13
h. Called him a sinner. John 9:16
i. Rejected His teaching and wanted signs. Mat. 12:38; 16:1
j. Always challenged Him with the law. Mat. 19:3; 22:15f
F. Specific points of character proclaimed by Jesus
1. Brood of vipers: Mat. 12:7,4
2. hypocrites: Mat. 23:13
3 fools: Mat. 23:17
4. Evil: Mat. 12:34
5. Full of lawlessness: Mat. 23:28
6. Blind guides: Mat 23:16
7. Blind men: Mat.23:19
8. son of hell (gehenna): Mat. 23:15
9. serpents: Mat. 23:33
10. Of your father the devil: Jn.8:44
11. Their teaching is leaven: Mat.16:6-12
G. The classes of Pharisees: from a variety of sources we find that
the Pharisees were subdivided into several life styles that emphasized
a particular religious bent.
1. Shoulder Pharisee: Wears symbols of his good deeds on his shoulders.
2. "Wait a little" P: one who begs for time in order to perform
some good deed.
3. Bleeding P: Always closed his eyes when out in public so as not to
see a woman. Thus was always bumping into something and bleeding.
4. Painted P: Advertised his "holiness" so no one would touch
him and cause defilement.
5. Reckoning P: What must I do to be certain I've left nothing undone?
Implies that I have done it all, so what's left?
6. Fearing P: kept the law because he was afraid of God and of a future
judgment.
7. Shekamite P: kept the law for monetary profit.
8. Mortar P: Always wore a cap to cover his eyes so as not to see impurities
or indecency
9. Tumbling P: always has his head hanging down.
10. Love Pharisee: Obeyed from emotional dedication to God but with still
no knowledge of Truth.
11. All of these acted in hypocrisy and religious slavery except the love
Pharisee who acted from emotional zeal and ignorance.
10. Major theological differences between the two.
A. IMMORTALITY:
1. The Pharisees believed in the after life and resurrection.
2. The Sadducees believed that the soul died with the body and had no continuous
existence nor is their resurrection. Acts 23:8; Mat. 22:23
B. ANGELS:
1. Pharisees accept the existence of angels as a superior creation to
man.
2. Sadducees reject the existence cf. angels and spirits. Acts 23:8
C. PROVIDENCE AND FREE WILL:
1. Pharisees were basically hyper-Calvinistic believing that God's sovereignty
determined everything.
2. The Sadducees emphasized the tree will of man, believing that man himself
determined his lot in life.
D. THE SCRIPTURES:
1. The Pharisees accepted the entire Old Testament, but added to it
as authoritative, all the interpretations and traditions developed by the
scribes down through the years.
2. Sadducees accepted only the established Old Testament canon and totally
rejected all the traditions, regulations and interpretations passed down
by the scribes.
3. But in actuality, they both simply gave the scriptures lip service
without really putting their trust in them.
a. Both are exposed by Jesus. Jn. 5:45-47
b. And it is clear the Sadducees reject the truth of the Old Testament
since they reject its teaching on resurrection and angels.
11.The only real functional difference between the two groups is the
issue of religion vs. politics.
A. The Pharisees emphasized rigid ritualism and overt good.
B. The Sadducees emphasized political power in association with religion.
C. Some have tried to suggest a character difference between the two groups
but actually they are both characterized by intense jealousy, hatred and
violence toward anyone who threatens the status quo, either politically
or religiously.
12.The Sadducees do not come under Christ's condemnation as the Pharisees
do because the Sadducees were politically minded whereas the Pharisees were
the ones who put themselves in the seat of Moses. Mat. 23:2-3
13. But the Sadducees, as represented by the chief priests were just
as violently antagonistic toward the person and the message of Jesus as
were the Pharisees.
A. Mat. 21:15, 23, 45; Mark 11:18
B. Mat. 26;3-5, 59; 27;12, 20, 41-43; Mark 8:31; 10:33
C. Luke 19:47
D. John 7;32, 45-48; 11:47-53
E. Acts 4:1, 5-6, 23; 9:1-2, 14,21; 23:14
index
THE PLAN OF GOD
1. Does God have a structured plan for the universe?
A. Romans 11.36-For from Him and through him and unto him are all things.
B. Col. 1.16 - all things created by Him (Christ) and for Him.
C. The universe:
1. Gen. 1.14-15
2. Ps. 19.1-6
D. The earth:
1. Is. 45.18
2. Psalm 115.16
E. The renovation:
1. Psalm 102.25-27
2. 2 Pet. 3.10-13
3. Isaiah 66.22a
2. God's plan for the angels:
A. Ps. 103.20-21; 104.4
B. The plan allows and deals with the rebellion of the angels.
Ezek. 28.12-19; Mt. 25.41
3. The plan for mankind:
A. Psalm 8.3-8
B. 1 Cor. 11.7
C. Gen. 1.27
4. The plan allows and deals with the rebellion of man.
A. Gen. 2.16-17
B. John 3.18 - judged already
C. Mt. 25.41 - Share Satan's destiny
D. Psalm 92.5-7 - the purpose for the progress of evil
5. God's plan for the exposure and neutralization of Satan involves salvation
provision for mankind.
A. Gen. 3.15
B. Is. 42.1-4
C. Heb. 2.14-15
D. Col. 2.15 with Jn. 12.31-32
6. God's plan for the human race is called the plan of the ages. Eph.
3.11, prothesis + aion
A. Eph. 1.5 - the good thinking of his will - eudokia + thelema
B. Eph. 1.11 - His purpose - prothesis - (who works all things according
to the decree (boule) of his will (thelema).
C. Eph. 1.9 - The mystery of his will (thelema) - According to his good
thinking (eudokia) which he purposed in Him (protithemi). The plan is centered
around Christ
7. Foreknowledge concerning the Messiah: 1 Pet. 1.20
8. God's plan concerning the bruising of Messiah's heel.
A. Luke 22.22 - horidzo
B. Acts 2.23 - delivered up - ekdoktos (perhaps, provided)
1. by the predetermined decree - horidzo - aorist passive participle
+ boule
2. and prognosis of God.
C. Acts 4.28 - the enemies of Messiah gathered to carry out God's plan.
1. What your hand - reference to Divine power
2. and purpose: boule - decree
3. predestined: aorist active indicative - prooridzo
9. Divine outline of the salvation plan: Romans 8.29-30
A. Foreknowledge: 1 Pet. 1.2 - basis for election
B. predestined: conformed to Christ's image (experience and resurrection)
1. 1 Cor. 2.7 - Church age mystery wisdom
2. Eph. 1.5 - adoption
3. Eph. 1.11 - inheritance
C. Called: Invitation to election - Eph. 1.4
D. Justified: positional conformity to Christ's image via the imputation
of God's righteousness.
E. glorified: physical conformity to Christ's image via resurrection.
10. The 6000 year old promise:
A. 2 Tim. 1.9
B. Titus 1.2
C. Gen. 3.15
D. Mt. 25.34
11. The plan pre-dates the promise:
A. The Messiah: 1 Pet. 1.20
B. Believers are elected: Eph. 1.4
C. Book of life: Rev. 17.8
12. General outline of the historical progress of the plan:
A. total provision for spiritual life fulfillment. Heb. 4:3 - REST
B. Plan of salvation: Gen. 3:15
C. The curse on physical creation: Rom. 8:20; Gen. 3:16-19
D. Perpetuation of the earth: Gen. 8:21; 9:9-16
E. The weather patterns: Gen. 8:22
G. Nations: Acts 17:26
H. Abraham: Gen. 12:1-3
I. Israel: Deut. 32:8; Ezek. 5:5; Dan. 8:24; 11:36
J. Judgment on the nations: Isaiah 25:1
1. Assyria: Isaiah 14:14; 2 Kings 19:25
2. Babylon: Is. 22:11
3. Persia: Is. 46:11
K. Messiah's Kingdom: Psalm 2:7
L. Messiah's First Coming: Galatians 4:4
M. The church: Eph. 3:8-11
N. Messiah's Second Coming: 1 Tim. 6:14b-15
13. The ultimate goal of the plan is the summing up of all things in
Christ.
A. Eph. 1.10
B. Phil. 2.9-11 -- every knee bow and every tongue acknowledge --
C. Col. 1.15-20
1. First place --
2. Reconcile all things
D. 1 Cor. 15.23-28 - all enemies under his feet
14. The unchangeableness of his purpose: Heb. 6.17
index
Polygamy
1. Polygamy violates divine design of "man and woman." Gen.
2:24a
2. Polygamy breaks the one flesh unit of Gen. 2:24b. Both soul and body.
3. Polygamy defiles the marriage bed: Heb. 13:4
4. Polygamy is viewed as fornication and adultery. 1
Cor. 7:2, "immorality."
5. Polygamy destroys the symbolism of marriage found at Eph. 5:28-33
6. Polygamy symbolically breaks "union with Christ." 1
Cor.
6:15-20
7. Polygamy is specifically forbidden to the king in Israel. Deut. 17:17
8. Polygamy neutralizes spiritual capacity. Deut. 17:17 with 1 Kings
11:3-8
9. Polygamy destroys capacity to find true fulfillment through the love
of one woman.
2 Sam. 1:26; Ec. 7:26-29; Prov. 5:15-23
10. Polygamy has never been authorized, condoned or blessed by God. It
was permitted in the same way that any sin is permitted, but no one guilty
of it ever prospered "spiritually" while in that status.
Return to Marriage: the provision
index
POSITION in Union with Christ
1. Position is the term used to describe the believer's union with Christ.
Throughout the New Testament the phrase, "in Christ" or "in
Him" usually refers to one of the three aspects of positional truth.
2. Because of mankind's "birth" position and
status in the kingdom of darkness, all are spiritually
dead - separated from Christ and without God. Romans 5:12; Eph. 2:1, 12;
3. Through union with Christ, by faith in the gospel, the old
status,
"In darkness" is removed and the believer becomes a new creation "in
Christ," and in the kingdom of light. 2 Cor. 5:17; Rom. 6:6; Col. 3:9-10;
Eph. 5:8
4. The mechanics of union with Christ.
A. Faith: trust in the person and work of Christ. Col. 2:12
"Through faith in the working of God"
B. Baptism of the Holy Spirit: 1 Cor. 12:13
C. The believer becomes ONE with Christ. Gal. 3:27; Eph. 5:29-30; 1 Cor.
6:15
D. The believer is "sealed" In Christ by the presence of the
Spirit. Eph. 1:13-14
E. Comes under the "integrity" protection of God's faithfulness.
Rom. 8:38-39
5. The first aspect of union with Christ is "CURRENT position in
Christ."
A. This is our present position in Christ in which we share His session
at the right hand of the Father. Eph. 1:20-22; Philip. 2:9-11; Col. 3:1a
B. Through Current position in Christ, the believer shares everything
that Christ has in His exalted humanity. The believer shares His destiny
and inheritance.
1. Christ IS eternal life: 1 John 5:11-12
2. Christ is perfect righteousness: 2 Cor. 5:21
3. Christ is the SON: Gal. 3:26
4. Christ is the ELECT one: Eph. 1:4
5. Christ is the HEIR of God: Heb. 1:2 + Rom. 8:16-17; Gal. 3:29
C. Because of current position (CP) in Christ, God sees the believer
as perfect and sinless.
He sees us as He sees THE SON.
6. The second aspect of union with Christ is Retroactive Position.
A. Retroactive position (RP) in Christ refers to the fact that through
that union with Christ, the believer is identified "positionally"
with Christ's death on the cross.
B. RP in Christ takes us back to the cross and identifies the believer
with the work of Christ in dealing with sin.
1. ID with Christ in His death: Rom. 6:2-3, "died to THE sin (nature)"
"baptized into His death."
2. We died when He died. Col. 2:20; 3:3
3. Christ died to the sin nature. Rom. 6:10
We are dead to the sin nature. Rom. 6:2
4. Crucified with Christ: Gal. 2:20
C. Furthermore, our identification with His death extends forward and
identifies with His burial, resurrection, ascension and session. Col. 2:12;
Eph. 2:4-6
D. Therefore, the issue in RP in Christ is to recognize the positional
victory over sin through union with Christ and to claim the power of God
for victory over sin in experience.
7. The 3rd aspect of union with Christ is Experiential Position (EP)
in Christ.
A. Basically, EP in Christ is the application of both RP and CP to our
Christian way of life.
B. Because of RP we should live in victory over sin. Rom. 6:11-13
"don't let THE sin (nature) reign in your mortal body so that you
should obey its lusts."
C. Because of CP, we should reflect our exalted standing before God
into our Christian experience by seeking to imitate the light of His standards
and the character of Christ. Eph. 5:8; Col. 3:1-2
D. So, EP is simply imitation of Christ in the life of the believer.
Eph. 5:1-2; Col. 3:1-14
8. Summary
A. All believers are in union with Christ. 1
Cor. 12:13; 1 Cor. 1:30
B. This union confers on the believer the positional status of being
one and equal with the glorified humanity of Jesus. Gal. 3:27-28
C. This union is permanent and unable to be disbanded by God or man.
Rom. 8:38-39; Eph. 1:13; 2 Tim. 2:11-13
D. The character of the believer through this positional status is perfectly
righteous and sinless. 2 Cor. 5:21; Col. 2:10
E. But in actual experience, the believer must still contend with the
world, the sin nature and the devil. Eph. 6:12; Gal. 5:17; Col. 2:8; 1
Pet. 2:11; 5:8
F. So the issue throughout the Christian life is to use the Word (1
Tim. 1:5) and the filling-control of the Spirit (Gal. 5:16, 25) to live
a life that consistently reflects the perfect character and status of our
position. Eph. 5:8; Col. 3:1, 9-10
G. The complete fullness of this positional status will become reality
at the rapture of the church when all church age believers will receive
a resurrection just like Christ's. Philip. 3:20-21; 1 Cor. 15:21-22; 42-53
9. The believer's position in union with Christ is the basis for possessing
the "many spiritual blessings in the heavenlies IN CHRIST." See
next topic, 36 Positional blessings.
index
36 POSITIONAL BLESSINGS: Summary
A. Eph. 1.3: Every spiritual blessing in the Heavenlies in Christ.
B. 9 Judicial blessings:
1. REMOVAL OF THE UNPARDONABLE SIN: John 9.35-41
2. UNION WITH CHRIST: 1 Cor. 1.30
3. REDEMPTION FORGIVENESS: Ephesians 1.7
4. PROPITIATION: 1 Jn. 2.2
5. JUSTIFICATION: Romans 3.21-24
6. RECONCILIATION: 2 Cor. 5.18-19
7. NAME SEALED IN THE BOOK OF LIFE: Revelation 3.5
8. FREEDOM FROM THE CURSE OF THE LAW: Galatians 3.13
9. FREEDOM FROM JUDGMENT: Romans 8.1
C. 15 Relationship blessings:
1. NEW BIRTH: 1 Pet. 1.3
2. ETERNAL LIFE: 1 Jn. 5.11-12
3. A GIFT FROM THE FATHER TO CHRIST: Hebrews 2.13b
4. TRANSFER FROM DARKNESS TO LIGHT: Ephesians 5.8
5. CITIZENSHIP IN GOD'S KINGDOM: Philippians 3.20
6. SANCTIFICATION: 1 Cor. 1.30
7. PARTAKERS OF A HEAVENLY ELECTION: Hebrews 3.1
8. AN ELECT RACE: 1 Pet. 2.9
9. A HOLY NATION: 1 Pet. 2.9
10. A PROTECTED PEOPLE: 1 Pet. 2.9
11. IN A SPIRITUAL BODY: 1 Cor. 12.12-27
12. ADOPTION: Sonship rank - Ephesians 1.5
13. JOINT HEIRS WITH CHRIST: Romans 8.17
14. TOTAL FULFILLMENT IN CHRIST: Col. 2.10a
15. SEALED: Ephesians 1.13-14
D. 9 Service blessings:
1. INDWELLING OF THE HOLY SPIRIT: 1 Cor. 6.19-20
2. INDWELLING OF CHRIST: Gal. 2.20
3. DELIVERANCE FROM THE SIN NATURE via RAPT: Romans 6.2-11
4. DELIVERANCE FROM THE WORLD SYSTEM via RAPT: Galatians 6.14
5. AMBASSADORSHIP: 2 Cor. 5.20
6. PRIESTHOOD: 1 Pet. 2.9
7. SPIRITUAL GIFT: 1 Peter 4.10
8. CHRISTIAN WAY OF LIFE SURVIVAL KIT: Romans 8.32
9. GUARDIAN ANGEL: Heb. 1.14
E. 3 Future blessings:
1. GLORIFICATION via RESURRECTION BODY: Phil. 3.21
2. PART OF THE BRIDE OF CHRIST: 2 Cor. 11.2b
3. RULERSHIP REIGNING: Revelation 20.6
F. Detailed analysis of the positional blessings.
index
PRAYER: Summary
1. Prayer is simply conversation with God in your own thinking with your
own understanding, in your own KNOWN language.
2. There are 3 categories of prayer:
A. Access Prayer: This is the provision of ACCESS to fellowship with
God through salvation relationship with Him. The experience of access to
God through prayer is based on fellowship with Him. John 15:7; 66:18.
B. Praise Prayer: This is communion with God based on understanding
His person and work, and it falls into two categories.
1. Exaltation: Heb. 13:15
2. Thanksgiving: Eph. 5:20; 1 Thes. 5:18
C. Petition: This is asking for things from God.
1. Prayer for self:
2. Prayer for others:
3. Prayer for those unable to pray for themselves: intercession
(unbelievers or believers out of fellowship with God)
3. The mechanics of prayer:
A. To the Father: Mat 6:9; John 16:23
B. In the name of the Son: Eph. 5:20
C. Through the filling control of the Spirit: Eph. 6:18; Rom. 8:26-27
4. The position of Prayer: Any position you want. All are authorized
in Scripture and there is no particular position that is more "holy"
than another.
5. The language of prayer:
A. Not as the Gentiles do: Mat. 6:7
B. KJV English has no special significance (thees and thous, etc.)
C. Holy hiccups is meaningless repetition. Constant repetition of Amen,
halleluyah, praise the Lord, etc.
D. Canned prayers are artificial and impersonal. A canned prayer is
one that is memorized and then recited later.
6. Group prayer is authorized and normal.
Women ARE allowed to pray in public.
7. The time of prayer: Any time you want. No specific time is better
than others. All are represented in Scripture.
8. The frequency of prayer: 1 Thes. 5:17 teaches that prayer should be
a constant attitude, "pray continuously." Luke 18:1, pray at all
times and not get discouraged.
9. Answers to prayer: Behind every prayer there are two factors - The
desire and the request.
A. First category: The request is answered, the desire is not.
B. 2nd category: The desire is answered, the request is not.
C. 3rd category: Both request and desire are answered.
D. 4th category: Neither are answered.
10. Reasons why prayer is not answered.
A. Two basic reasons:
1. Sin is in the life that has not been confessed. Ps. 66:18
2. Ignorance of divine policy. John 15:7; 1 John 5:14-15
B. Asking to satisfy personal lusts rather than the furtherance of Divine
design. James 4:3
C. Breakdown of fellowship in marriage: 1 Peter 3:7
D. Asking from creature arrogance rather than from genuine grace humility.
Job 35:12-13; Luke 18:11-14
E. Detail of life arrogance: Prov. 21:13
F. Retaining mental attitude sins toward someone. Mat. 6:14-15.
G. Ritual without reality denies prayer access. Is. 1:10-15; Pr. 15:8
H. Not following divine policy for worship: Mal. 1:7-9
I. Negative volition/attitude toward God's word. Pr. 28:9; Zech. 7:11-13
11. Prayer before meals:
A. This practice is not commanded.
B. It would fall under the category of praise/thanksgiving prayer.
C. It serves as a teaching aide to children and new believers.
D. Beware of showcasing self in all kinds of public prayer.
index
PRAYER: Detailed
I. Prayer is simply conversation with God. The believer thinks or speaks
from his own soul and communes with God on God's level by following the
policy and standards found in His word.
A. Proseuchomai, 87 times; and proseuchä, 37 times:
1. General word for prayer with the emphasis on fellowship and the attitude
of humility.
2. This word is consistently translated pray or prayer and represents
any or all of the three categories of prayer.
B. Proseuchä then describes prayer in general, and is not
only privileged activity but is required activity for all believers.
1. Col. 4:2:
a. devote yourselves: proskartereo - present active imperative
1. kartereo - be strong, endure
2. pros - face to face with. So the idea of faithfulness and dedication
is involved.
Be faithful or dedicated in the sphere of prayer.
(proseuchä)
b. keeping alert: gregoreo - present active participle - adverbial.
To describe the degree of faithfulness and dedication.
Indicates diligence to pray at every opportunity and need.
c. In it: prayer
d. with eucharistia - indicates 2 things.
1. The attitude of grace humility that recognizes God as the source
of all benefits and blessings.
2. Grace humility that recognizes our privilege and responsibility to
serve others in prayer.
2. Romans 12:12 - devoted to prayer
a. proskartereo - present active participle - adjectival, to further
describe the functional character of love as started in v. 9.
(1 Cor. 13:4-7 describes the attitude character of love)
b. to prayer: proseuchä
c. Prayer then as part of agape love is an integral part of the Christian
way of life as indicated in Gal. 5:6, "faith expressing itself through
love"
3. Normal church activity established from the beginning: Acts 2:42
C. The first category of prayer can be called access prayer and is necessary
for all other prayer to be successful.
1. Access prayer is what is done to "catch the ear" of God.
It is based on Psalm 66:18 and John 9:31.
2. The provision of access is through salvation relationship, but the
experience of access is through fellowship.
1 John 3:21-24
3. The issue then is knowledge of truth & fellowship with God.
John 15:7 and 1 Peter 4:7
4. Fellowship for Old Testament believers simply involved the absence
of personal sin in the life. Psalm 66:18; 15:1-5
5. But for the church age believer, fellowship is intricately tied in
with the filling control of the Holy Spirit.
Eph. 6:18; Jude 20; John 4:23-24
6. The parable of prayer access: Luke 18:9-14
7. Access prayer is required for all spiritual activity.
1 Cor. 11:28-31; 1 Peter 2:1-2; Rom. 8:8; John 4:23-24;
Proverbs 28:9; 15:8, 29; Psalm 66:18
8. Access prayer related to the "presence" of God.
Lam. 3:44; 2 Chron. 30:27
D. The 2nd category of prayer, I call fellowship prayer:
It has two sub-categories which are expressed as a result of the believer's
communion with God.
1. Exaltation or praise prayer:
a. Luke 1:46 - megaluno
b. Hebrews 13:15 - homologeo + thusia (sacrifice)
c. Luke 24:53 - eulogeo - (adjective, eulogetos used 8 times toward
God)
2. Thanksgiving prayer: the expression of grace toward God.
a. Ephesians 5:20; 1 Thes. 5:18 - eucharisteo
b. 1 Timothy 2:1 - eucharistia
c. Col. 1:9-12: it is the natural result from progress in spiritual
growth.
E. The 3rd category of prayer, I call service prayer.
Service prayer is when the believer uses his prayer privilege to minister
to and for others or self.
There are 5 sub-categories.
1. Specific petition for self: deesis in Phil. 4:6
2. Attitude of trusting (faith rest) in general: proseuchä in Phil.
4:6; Acts 16:25; 1 Peter 5:6-7
3. Specific petition for others: deesis in 1 Tim. 2:1-2
4. General attitude of trust (faith-rest) for others: proseuchä
in 1 Tim. 2:1-2.
This is an attitude of trusting God to meet the general needs of those
for whom you pray.
5. Intercession prayer for others: enteuxis in 1 Tim. 2:1-2.
This is specific prayer for those who are unable to pray for themselves.
Like an unbeliever or a believer who is out of fellowship with God.
F. All our prayer is to be directed toward God the Father, but we cannot
really reach Him on His level without the intercession of the Holy Spirit
on our behalf. Rom. 8:26-27
The Holy Spirit actually acts as a transporter of sorts to carry to
God "our attitude and intent" and represents us to the Father
according to divine standards.
II. The mechanics of prayer:
A. The divine authority structure:
1. Pray to God the Father: Mt. 6:6,9; Jn. 16:23; Eph. 1:17; 3:14; 5:20;
Phil. 4:6
2. In the name of the Son: Eph. 5:20; Jn. 16:22-27.
Not with His "title", but under the authority of His character,
work and resurrection.
3. Through the filling of the Holy Spirit: Eph. 6:18; Jude 20; Rom.
8.26-27
4. Romans 15:30
5. Comments on Acts 7.59-60: "Lord Jesus, receive - -"
not really a prayer but more of an exclamation or announcement. Here
I come.
6. Comments on Acts 9:10-17: This is a vision, not prayer.
7. Comments on 2 Cor. 12:8, "I entreated the Lord"
More likely that this is the Father than Jesus.
8. SEE: God the Father: addressed
as Lord
B. Position of prayer:
1. Kneeling: Acts 20.36; 21.5; Luke 22:41; Eph. 3.14
2. Standing: Mk. 11.25; Mt. 6:5
3. Prone: Mt. 26:39
C. The language of prayer:
1. Mt. 6.7: not as the Gentiles do
(application to the tongues of the mystery cults, 1 Cor. 13:1)
2. KJV (King James Version) English is not a holy, spiritual language.
3. Holy hiccups is meaningless repetition. (repetitions of "amen"
and "halleluyah," etc.)
4. Canned prayers (memorized) are artificial.
D. Group prayer is authorized and bona fide. Acts 1:14; 2:42
1. Acts 4:24-30 - homothumadon - cf. 1 Cor. 1:10; Rom. 15:6
2. Acts 12:5, 12; 20:36
3. Women in group prayer: 1 Cor. 11:5;
(Acts 16:13 in a Judaism context)
4. Apply Mt. 6:5-6 - this is a humility issue via privacy and does not
forbid group prayer.
E. The time of prayer:
1. The ritual time for prayer under Judaism was 3PM. Acts 3:1; 10:3,
30
2. Optional times: Peter in Acts 10:9 - 12 noon.
3. Specific time away from detail of life activity. 1 Cor. 7:5
4. All night: Luke 6:12
5. Day and night: Luke 2:37; 1 Thes. 3:10; 1 Tim. 5:5
6. When reminded of someone: Rom. 1:9; 2 Thes. 1:11;
Eph.1:16; 1 Thes. 1:2; 2 Tim. 1:3; Philemon 4
7. In the morning: Psalm 5:3
III. The frequency of prayer:
A. 1 Thessalonians 5:17
1. Pray: proseuchomai - present middle imperative- prayer in general
-
Includes all 3 categories of prayer
2. without ceasing: adverb - adialeiptös - not continually, but
consistently and upon every opportunity.
3. Your circumstances will determine how often you pray.
Whenever a need arises. Whenever you are told of a need.
Whenever you think of someone, etc.
4. Your soul is n a constant attitude of prayer (faith rest and grace
oriented) directed toward God the Father and then it will be directed to
a specific issue when it arises.
5. V. 18, "in everything give thanks," indicates the constant
attitude of grace orientation from application of truth. Verbalization
is not necessary, but grace orientation is a mental recognition of both
creator and Father provisions.
B. Luke 18:1 - Jesus teaches on the mandate of prayer.
V.1
1. Now he was telling them: lego - imperfect active indicative
Indicates the process of teaching and illustrating.
2. a parable: parabole- that which is cast along side as an aid. Therefore,
a parable is a teaching aid to illustrate a point of doctrine - in this
case persistence in prayer.
3. Of the necessity: Lit. - to show that it is necessary.
pros + definite article + present active infinitive of deo
4. For them to pray: proseuchomai - present middle infinitive
5. At all times: pantote - again, the idea is consistency and taking
every opportunity without neglect or discouragement as the next word indicates.
6. And not to lose heart: kai + me (a negative) + present active infinitive
of egkaleo.
To become weary or tired. Used here as an attitude word.
a. Therefore, no discouragement and neglect because of God's apparent
failure to answer or because of circumstances.
b. LIT: And not to become discouraged - ie, don't give up.
c. Learn and apply promises: Rom. 8:28; 1 Pet.5:7; Mt. 6:33
7. And so, clearly, prayer is a Christian way of life mandate that must
be understood and practiced in order to fulfill our priestly representation
of God's plan here on earth.
C. Review of Col. 4:2 (above)
IV. The practice of prayer conversion:
A. Definition: The practice of converting negative mental attitudes from
others into positive thoughts within your own soul, through praying for
them. Luke 6:27-28
1. But I say to you to love your enemies: This is the principle of beneficent
love which should be applied in every area of our life in regard to every
person in our life.
2. Beneficent love as applied to our enemies will be expressed in 3
ways:
a. Overt actions: Do good to those who hate you -
1. do good: poieo: present active imperative
2. those who hate: miseo - present active participle
b. Verbal expressions: Bless those who curse you -
1. bless: eulogeo - present active imperative- speak well of
2. curse you: kataraomai - to speak down or against.
c. Mental attitude maintenance through prayer:
1. pray: proseuchomai, present middle imperative
2. those who mistreat: epäreadzo - verbally abuse
3. The essence of prayer conversion is to offset any intended harm directed
from anyone who is antagonistic to you, while at the same time preserving
your mental attitude of love, mercy and grace.
4. Prayer conversion then serves also as a preventative maintenance
technique on your own mental attitude as well as providing a positive way
to deal with negative attitudes when they do infiltrate.
B. Matthew 5:44-45
V. 44
1. Pray: proseuchomai - present middle imperative
2. For those who persecute you: dioko - present active participle
V. 45
1. So that: hopos - purpose and result
2. You might become: ginomai - aorist middle subjunctive- the process
of character reflection viewed as to its final goal. (Luke 6:35, and you
will be - future indicative- eimi)
3. Sons of your Father who is in Heaven: The imitation of God (Eph.
5:1)
4. For He causes the Sun/sends rain: common grace provisions for the
people of the world in that they are His offspring and under His creator
responsibility. Acts 14:17
5. On the evil/good; righteous/unrighteous:
ponäros / agathos; dikaios / adikos
Creator love and concern for His creation is unprejudiced.
(Luke 6:35 - He is kind to ungrateful and evil men)
crästos + acharistos (cf Rom. 1:21) + ponäros
6. We are to reflect that same impartiality and desire only what is
best for everybody.
a. Mt. 5:48, Therefore, you are to be complete and consistent (teleios)
just as your heavenly Father is complete and consistent (teleios).
b. Luke 6:36, Become merciful (ginomai + oiktirmon), just as your Father
is merciful (eimi + oiktirmon).
C. Prayer conversion will also facilitate your own prayer access to the
Father in that fellowship is either maintained or restored based on grace
forgiveness of others. Mark 11:25
1. And whenever: kai hotan - whenever you are attempting the prayer
activity of v. 24 - proseuchomai and aiteo - these words are used together
to express petition type prayer, although it could also include intercessory
prayer.
2. You stand praying: stäko - present active indicative + proseuchomai-
present middle participle
3. If you have: 1st class condition "if" + echo - present
active indicative, to indicate the reality of mental attitude sins toward
another.
4. Anything against anyone: kata + tis (no exceptions)
5. This presence of mental attitude sin prevents personal prayer access
and all petition will be useless. Ps. 66:18
6. Forgive: present active imperative - aphiemi - to let go or send
away.
The commanded attitude adjustment in you in order to be restored to
fellowship.
7. In order that: hina + subjunctive- paves the way for prayer access.
8. Your Father also may forgive you: aorist active subjunctive- aphiämi.
a. This amplifies 1 John 1:9
b. Confession of sin accomplishes nothing if we retain in our soul the
negative attitude that either precipitated or resulted from the sin confessed.
Proverbs 28:13
c. If we retain mental attitude antagonism toward anyone, our own fellowship
is forfeited.
9. V. 26 is not in the original (omitted by manuscripts - aleph, B,L,W,D,Y)
But is present at Mat. 6:14-15
V. 14
1. For if: 3rd class condition "if" - potential which indicates
personal responsibility for your attitudes.
2. You forgive: aorist active subjunctive- aphiämi - any given
point of time you are faced with the sins of others.
3. Their transgressions: paraptoma - an overstepping of a boundary or
standard. In this case it is an offense against your personal standards.
4. Your heavenly Father will forgive you: aorist active indicative -
aphiämi.
Nothing will be in the way of your fellowship with God.
V. 15
1. But if: 3rd class condition again
2. you do not forgive: me aphiämi - aorist active subjunctive
You choose to maintain a grudge of bitterness and or anger.
3. Neither will your Father forgive you:
oude + aorist active indicative- of aphiämi.
4. It is impossible for you to experience forgiveness for any of your
confessed sins if you continue to hold onto any one particular sin. Proverbs
28:13
5. This then is the principle of mental attitude purity in order to
maintain prayer access. In fact the occasion of prayer should give you
the opportunity to deal with this problem in your life on a daily, almost
moment by moment basis.
D. When you see someone do something of which you don't approve, dismiss
(aphiemi) the disapproval from your mind through application of grace and
specific prayer for the person.
1. Application of doctrine: Rom. 14:4, 10; 12:19
2. Specific prayer: gospel information or conviction for growth and
fellowship.
3. This includes both those over you and under you in authority.
E. Anytime you think of your disapproval of that person, convert your
concentration to positive prayer.
1. The excuse: I just keep thinking of what they did or said.
2. To entertain these thoughts is creature arrogance that is simply
ignoring divine provision.
F. Dismiss your disapproval, remembering that you are not responsible
for that person, but you are responsible for yourself and your personal
priesthood before God. We cannot allow someone else's behavior to distract
us from progress and service in the Christian way of life.
G. Let the problem itself determine how long you pray for the person.
Whenever you think of them, pray.
H. Five guidelines found at 1 Peter 3:8
1. Like-minded: homophrön
a. maintaining accurate doctrinal standards as your point of reference
in dealing with other people.
b. Of course, you cannot answer for the other, so you must apply Romans
12:18, as far as it depends on you - - -
c. The next 4 actually depend on this one.
2. Sympathetic: sumpathes; sum=with, pathos=passion or suffering.
Therefore, this is an identification with someone else's pressures in
general.
Application of grace humility - we all have problems.
3. brotherly: philadelphos - esprit de corps for everyone in the body
of Christ. Basically - desire for his progress in spiritual growth in order
to function in the body efficiently.
4. compassionate: eusplangnos - good "emotioned". Emotions
that express the desire for the other's well-being.
5. Humble: tapeinophron - humility of mind
a. application of grace humility using the status of servant as the
foundation.
b. Through love serve one another. Gal. 5:13
c. Apply the doctrine of debtor: Rom. 1:4; 13:8
I. Prayer conversion, then is the technique of dealing with your negative
attitudes and the negative attitudes of others through prayer about and
for them.
J. And the result will be 1 Pet. 3:9 - eulogeo - present active participle
Giving a blessing instead - speaking beneficially toward.
K. Application of Rom. 12:14-21 - Doctrine of vengeance.
V. The Answers to Prayer:
A. The Power of prayer:
1. Prayer has a limited but very real power. James 5:17-18
2. Prayer cannot change another person or force an unbeliever into salvation.
Prayer is not coercive.
Ezek. 14:14; Acts 8:18-25
3. Prayer does not change the plan of God from the standpoint of His
determined will, but it can affect personal history under His optional
will.
a. Certain things are going to happen no matter what you pray.
This is the determined will of God.
Examples: tribulation scenario, rapture, kingdom
b. Certain things may or may not happen depending on the law of sowing
and reaping. Gal. 6:7-9
And on the law of prayer. James 4:2; 1 John 5:14
4. The power of prayer then, is directly dependent on how much your
soul complies with divine viewpoint.
The best illustration is Christ in His humanity.
Hebrews 5:7 - because of His piety
5. So piety and "according to His will" explains the power
behind prayer promises. Mt. 21:21-22; John 12:27-28
6. James 5:16 b - The energizing prayer of a righteous man is very powerful.
B. Endurance in prayer is directly related to its power.
Matthew 7:7-11 with Luke 11:5-10
C. There are 4 specific ways that God responds to prayer.
And whichever one we experience will indicate the degree that our thoughts
comply with His. "According to His will."
D. Behind every prayer there are 2 factors.
The specific request and the underlying desire.
The 4 ways that God responds to our prayer is to viewed with those two
factors in mind.
1. The request is answered but the desired is not:
a. Psalm 106:15
request - for meat - granted.
desire - soul satisfaction - not granted.
b. 1 Sam. 8:4-7
request - for a king - granted
desire - to be like other nations - not granted
2. The request is denied but the desire is granted.
a. Gen. 17:18-21
request - Ishmael to be an heir of the covenant - denied.
desire - To see Ishmael prospered - granted.
b. Gen. 18:17-33
request - to spare Sodom - denied.
desire - to deliver Lot - granted.
c. 2 Cor. 12:7-10
request - removal of the thorn in the flesh - denied.
desire - removal of soul pressure - granted.
3. The request is answered and the desire is granted.
a. Judges 16:28
request - eyesight restored - granted.
desire - vengeance on the Philistines - granted.
b. 1 Kings 18:36-39
request - fire on the altar - granted
desire - to glorify God - granted
c. John 5:5-9
request - to be healed - granted
desire - to walk to the temple - granted
4. both the request and the desire are denied.
a. 1 Sam. 15:24
request - forgive my sin (but it was an improper confession)
desire - that I may rule as king - denied.
b. 2 Sam. 12:16
request - for the child to live - denied
desire - contribute to his blessings of fatherhood - denied
D. General reasons why God does not answer prayer.
1. There are 2 negative reasons:
a. Sin is in the life: Ps. 66:18; Is. 59:2
b. Ignorance of divine policy: John 15:7; 1 John 5:14
2. And there is one positive reason: God's timing
E. Specific reasons why God does not answer prayer.
1. Asking to satisfy personal lusts rather than the furtherance of divine
design. James 4:3
2. Breakdown of fellowship in marriage. 1 Peter 3:7
3. Asking from creature arrogance rather than from genuine grace humility.
Job 35:12-13; Luke 18:11-14
4. Detail of life arrogance: Proverbs 21:13
5. Retaining mental attitude sins toward someone. Mt. 6:14-15
6. Ritual without reality denies prayer access. Isaiah 1:10-15; Proverbs
15:8a
7. Not following divine policy for worship. Mal. 1:7-9
8. Negative attitude toward God's word. Pr. 28:9; Zech. 7:11-13
VI. Study of Christ's model prayer: Mt. 6:5-13
VII. Example of group prayer: Acts 4:24-30
VIII. Praying before meals:
A. There is no direct mandate for the believer to pray before partaking
of food.
B. But there is the principle of humility which related everything in
our life to God as the source.
1. This is called thanksgiving: eucharistia
eu = good; charistia = active noun from charis;
Thus, the expression of good grace toward God as the source.
2. As a verb (eucharisteo) it means to express an attitude of humility
which recognizes God's grace as the source and man as the benefactor of
everything that God has created.
1 Tim. 4:4-5; 6:17
3. Once we recognize God as the source and accept His policy as the
authority in our life, we develop the attitude of contentment and experience
endurance under pressure.
C. Thus the general mandate of 1 Thes. 5:18
1. In everything: pas - neut. singular - gives us an application to
Romans 8:28, and indicates that there are no exceptions unless the believer
is out of fellowship.
2. Give thanks: eucharisteo -present active imperative - express grace
orientation
a. Recognize God's knowledge and control of all events in your life.
Heb. 4:13
b. but apply t | 
