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claudinei-de-jesus · 3 years

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The work of Christ

Christ did many works, but the supreme work he did was to die for the sins of the world. (Matt. 1:21; John 1:29.) Included in this atoning work are his death, resurrection, and ascension. Not only should he die for us, but he should also live for us. Not only should he be resurrected for us, but he should also ascend to intercede for us before God. (Rom. 8:34; 4:25; 5:10.)

1. his death.

(a) Its importance. The most important event and the central New Testament doctrine can be summed up in the following words: "Christ died (the event) for our sins (the doctrine)" (1 Cor. 15: 3). The atoning death of Christ is the fact that characterizes the Christian religion. Martin Luther declared that Christian doctrine differs from any other, and especially from that which only appears to be Christian, because it is the doctrine of the Cross.

All the battles of the Reformation were fought over the correct interpretation of the Cross. The reformers' teaching was this: whoever understands the Cross perfectly, understands Christ and the Bible! It is this unique characteristic of the Gospels that makes Christianity the only religion; for the great problem of humanity is the problem of sin, and the religion that has a perfect provision for the rescue of the power and guilt of sin has a divine purpose. Jesus is the author of "eternal salvation" (Heb. 5: 9), that is, of final salvation. Everything that salvation may mean is assured by him.

(b) Its meaning. There was a certain true relationship between man and his Creator. Something happened that interrupted that relationship. Not only is man distanced from God, having his character tarnished, but there is such an obstacle in the way that man cannot remove him by his own efforts. That obstacle is sin, or rather, guilt. Man cannot remove this obstacle; deliverance will have to come from God.

For that, God would have to take the initiative to save man. The testimony of Scripture is this: that God did so. He sent his Son from heaven to earth to remove this obstacle and in this way reconciled men with God. By dying for our sins, Jesus removed the barrier; he took what we should have taken; he accomplished for us what we were unable to do for ourselves; this he did because it was the Father's will. This is the essence of Christ's atonement. Considering the supreme importance of this subject, it will be discussed in more detail in a separate chapter.

2. His resurrection.

(a) The fact. Christ's resurrection is the great miracle of Christianity. Once the reality of this event is established, it is unnecessary to try to prove the other miracles of the Gospels. Furthermore, it is the miracle with which the Christian faith stands or falls, because Christianity is a historical religion that bases its teachings on definite events that occurred in Palestine more than nineteen hundred years ago. These events are: the birth and ministry of Jesus Christ, culminating in his death, burial and resurrection.

Of these, the resurrection is the cornerstone, for if Christ had not been resurrected, then it would not be what he himself claimed to be; and his death would not be atonement. If Christ had not been resurrected, then Christians would have been deceived for centuries; preachers would be proclaiming an error; and the faithful are being deceived by a false hope of salvation. But, thank God, that, instead of a question mark, we can put the exclamation point after this doctrine has been exposed: "But now Christ has risen from the dead, and the first fruits of those who have fallen asleep have been made!"

(b) The evidence. "You Christians live in the fragrance of an empty tomb," said a French skeptic. It is a fact that those who went to embalm the body of Jesus, on the memorable morning of the resurrection, found his tomb empty. This fact has never been and cannot be explained except by the resurrection of Jesus! How easily the Jews could have refuted the testimony of the first preachers if they had displayed the body of our Lord! But they didn't - because they couldn't do it! How are we going to explain the very existence and origin of the Christian church, which would certainly have remained buried together with its Lord - if he had not been resurrected?

The living and radiant church of Pentecost day was not born of a dead Leader! What will we do with the testimony of those who saw Jesus after his resurrection, many of whom touched him, spoke and ate with him, hundreds of whom, Paul said, were alive in those days, many of whom whose inspired testimony is found in the New Testament ? How will we receive the testimony of men who are too honest and sincere to preach a message that is purposely false, men who sacrificed everything for that message?

How can we explain the conversion of Saul of Tarsus, the persecutor of Christianity, into one of his greatest apostles and missionaries, except that he really saw Jesus on the road to Damascus? There is only one satisfying answer to these questions: Christ is risen! Many attempts have already been made to overcome this fact. The chiefs of the Jews claimed that Jesus' disciples had stolen his body. But that does not explain how a small group of timid and discouraged disciples was able to muster enough courage to snatch the body of their Master from the hardened Roman soldiers, whose death meant the complete failure of their hopes! Modern scholars also offer these explanations:]

1) "The disciples simply experienced a vision." So we asked: how could hundreds of people have the same vision and imagine, at the same time, that they really saw Christ?

2) "Jesus didn't really die; he just passed out and was still alive when they took him off the cross." To this we answer: then could a pale and exhausted Jesus, fallen and dejected, persuade disciples full of doubts, and above all to a Thomas, that he was the risen Lord of life? it's not possible! These explanations are so inconsistent that they refute in themselves. Again we affirm, Christ is risen! DeWette, a modernist theologian, said that "the resurrection of Jesus Christ is a fact as well proven as the historical fact of the murder of Julius Caesar".

(c) The meaning. The resurrection. It means that Jesus is everything he claimed to be: Son of God, Savior, and Lord (Rom. 1: 4). The world's response to Jesus' claims was the cross; God's response, however, was the resurrection. The resurrection means that Christ's atoning death was a divine reality, and that man can find forgiveness of his sins, and thus have peace with God (Rom. 4:25). The resurrection is really the consummation of Christ's atoning death.

How do we know that it was not an ordinary death - and that it really takes away sin? Because he is risen! Resurrection means that we have a High Priest in heaven, who has compassion on us, who has lived our life and knows our sorrows and weaknesses; that he is powerful to give us power to daily live the life of Christ. Jesus who died for us, now lives for us. (Rom. 8:34; Heb. 7:25.) It means that we can know that there is a life to come. A common objection to this truth is: "But no one has ever come back to speak to us from the other world." But someone came back - that someone is Jesus Christ! "If a man dies, will he live again?"

To that old question, science can only say, "I don't know." The philosophy just says, "There must be a future life." However, Christianity says: "Because he lives, we too will live; because he has risen from the dead, we too will all be resurrected"! Christ's resurrection is not only the proof of immortality, but also the certainty of personal immortality, (1 Thess. 4:14; 2 Cor. 4:14; John 14:19.) This means that there is certainty of future judgment. As the inspired apostle said, God "has determined a day when he will justly judge the world, by means of the man he has destined; and he has made sure of all this by raising him from the dead" (Acts 17:31). As sure as Jesus rose from the dead to be the Judge of men, so will men also rise from death to be judged by him.

3. his rise.

The gospels, the book of Acts and the Epistles bear witness to the ascension. What is the significance of this historical fact? What doctrines are based on it? What are your practical values? Ascension teaches that our Master is:

(a) The heavenly Christ. Jesus left the world because the time had come to return to the Father. His departure was a "climb", just as his entry into the world had been a "descent". He who went down now went up to where he was before. And just as his entry into the world was supernatural, so was his departure. Let us consider his departure. His appearances and disappearances after the resurrection were instantaneous; the ascension was, however, gradual - "seeing them" (Acts 1: 9). It was not followed by new appearances, in which the Lord appeared among them in person to eat and drink with them; the appearances of that class ended with their rise. His withdrawal from the earthly life that men live below the grave was once and for all.

From that time on, the disciples should not think of him as "Christ according to the flesh", that is, as living an earthly life, but as the glorified Christ, living a heavenly life in the presence of God and having contact with them through through the Holy Spirit. Before the ascension, the Master appeared, disappeared and reappeared from time to time to gradually make the disciples lose the need for visual and earthly contact with him, and to accustom them to a spiritual and invisible communion with him. In this way, the ascension becomes the dividing line between two periods of Christ's life: From birth to resurrection, he is the Christ of human history, the one who lived a perfect human life under earthly conditions. Since the ascension, he has been the Christ of spiritual experience, who lives in heaven and has contact with men through the Holy Spirit.

(b) The exalted Christ. One passage says that Christ "went up" and another says that he was "taken up." The first represents Christ as entering the Father's presence by his own will and right; the second accentuates the Father's action for which he was exalted in reward for his obedience to death. His slow ascension before the disciples' eyes brought them an understanding that Jesus was leaving his earthly life, and made them eyewitnesses to his departure. But once out of sight, the journey was consummated by an act of will.

Dr. Swete thus comments on the fact: At that moment all the glory of God shone around him, and he was in heaven. The scene was not entirely new to him; in the depth of his divine knowledge, the Son of Man kept memories of the glories that, in his life before the incarnation, he enjoyed with the Father "before the world existed" (John 17: 5). However, the human soul of Christ until the moment of the ascension, had not experienced the full vision of God that overflowed on him when he was taken up.

This was the aim of his human life, the joy that was proposed to him (Heb. 12: 2), which was achieved at the time of the ascension. It was in view of his ascension and exaltation that Christ declared: I am given all power (authority) in heaven and on earth "(Matt. 28:18; see Ephesians 1: 20-23; 1 Pet. 3:22 ; Phil. 2: 9-11; Rev. 5:12) Let us quote Dr. Swete again: Nothing is done in this great unknown world, which we call heaven, without his initiative, direction and determinative authority. they are carried out on the other side of the veil by divine means that are equally incomprehensible, it is sufficient for the church to understand that everything that works there is done by the authority of its Lord.

(c) The sovereign Christ. Christ ascended to a place of authority over all creatures. He is the "head of every man" (1 Cor. 11: 3), the "head of all principality and power" (Col. 2:10); all the authorities of the invisible world, as well as those of the world of men, are under his control, (1 Pet. 3:22; Rom. 14: 9; Phil. 2:10, 11.) He has this universal sovereignty to be exercised for the good of the church, which is its body; God "held all things at his feet, and above all things made him head of the Church." In a very special sense, therefore, Christ is the Head of the church. This authority manifests itself in two ways:

1) For the authority exercised by him over the members of the church. Paul used the marriage relationship as an illustration of the relationship between Christ and the church (Eph. 5: 22-23). As the church lives in subjection to Christ, so women must be subject to their husbands; as Christ loved the church and gave himself up for it, so husbands must exercise their authority in the spirit of love and self-sacrifice. The church's obedience to Christ is voluntary submission; in the same way the wife must be obedient, not only for the sake of conscience but out of love and reverence.

For Christians, the state of marriage has become a '"mystery" (that is, a truth with spiritual meaning), because it reveals the spiritual union between Christ and his church; "authority on the part of Christ, subordination on the part of the church, love on both sides - love returning love, to be crowned by the fullness of joy, when this union is consummated at the coming of the Lord" (Swete). A prominent feature of the early church was the attitude of loving submission to Christ. "Jesus is Lord" was not only the statement of the creed but also the rule of life.

2) The glorified Christ is not only the Power that directs and governs the church, but also the source of his life and power. What the vine is for the stick, what the head is for the body, so is the living Christ for his church. Despite being in heaven, the Head of the church, Christ is in the most intimate union with his body on earth, the Holy Spirit being the link. (Eph. 4:15, 16; Col. 2:19.)

(d) The Christ who prepares the way. The separation between Christ and his church on earth, a separation caused by the ascension, is not permanent. He rose as a precursor to pave the way for those who follow him. His promise was, "Wherever I am, my servant will also be there" (John 12:26). The term "precursor" is first applied to John the Baptist as one who would prepare the way for Christ (Luke 1:76). As John prepared the way for Christ, so also the glorified Christ prepares the way for the church.

This hope is compared to an "anchor of the secure and firm soul, which penetrates into the veil; where Jesus, our forerunner, entered for us" (Heb. 6: 19,20). Although stirred by the waves of trials and adversity, the soul of the faithful believer cannot be shipwrecked as long as his hope is firmly held in heavenly realities. In a spiritual sense, the church is already following the glorified Christ; and has "been seated in heavenly places, in Christ Jesus" (Eph. 2: 6). Through the Holy Spirit, believers, spiritually, in their hearts, already follow their risen Lord.

However, there will be a literal ascension corresponding to the ascension of Christ, (1 Thess. 4:17; 1 Cor. 15:52.) This hope of believers is not an illusion, because they already feel the power of attraction of the glorified Christ (1Ped . 1: 8). With that hope, Jesus comforted his disciples before his departure (John 14: 1-3). "Therefore, comfort one another with these words" (1 Thess. 4:18).

(e) The intercessor Christ. Because he assumed our nature and died for our sins, Jesus is the Mediator between God and men (1 Tim. 2: 5). But the Mediator is also an Intercessor, and intercession is more than mediation. A mediator can bring the two parties together and then leave them to themselves to solve their difficulties; however, an intercessor says something in favor of the person he is interested in.

Intercession is an important ministry of the glorified Christ (Rom. 8:34). Intercession forms the height of its saving activities. He died for us; he rose for us; ascended for us; and intercedes for us (Rom. 8:34). Our hope is not in a dead Christ, but in a Christ who lives; and not only in the One who lives, but in a Christ who lives and reigns with God. Christ's priesthood is eternal; therefore, his intercession is permanent. "Therefore, he can lead to a happy outcome (" perfectly ", Hebrews 7:25) any cause whose defense he pleads thus ensuring to those who come to God, through his mediation, the complete restoration to divine favor and blessing. Indeed, the purpose of his life in heaven is precisely that, he always lives with this intention of interceding before God on behalf of his own.

As long as God exists, there can be no interruption in his intercessory work ... because the intercession of the glorified Christ is not just a prayer, but a life. The New Testament does not present him as a supplicant constantly present before the Father, with outstretched arms and in great tears and tears, praying for our sake before God as if he were a reluctant God, but presents him as an enthroned King Priest, asking what you want from a Father who always listens to you and grants His petition "

(Swete). What are the main requests of Christ in his intercessory ministry? The prayer in John chapter 17 suggests the answer. Similar to the office of mediator is that of a lawyer (in Greek, "parácleto"). (1John 2: 1.) A lawyer or paraclete is one who is called to help a person in distress or need, to comfort or give him or her advice and protection. This was the Lord's relationship to his disciples during the days of his flesh. But the glorified Christ is also interested in the problem of sin.

As Mediator, he gains access for us in the presence of God; as an intercessor, he takes our petitions before God; as a Lawyer, he faces the charges brought against us by the "accuser of the brothers" on the issue of sin. For true Christians, a habitual life of sin is not permissible (1 John 3: 6); however, isolated acts of sin can happen to the best Christians, and such occasions require the advocacy of Christ. In 1 John 2: 1, 2 three considerations are exposed that give strength to his advocacy: first, he is "with the Father", in the presence of God; second, he is "the Just", and as such, he can be an atonement for someone else; third, it is "the propitiation for our sins," that is, a sacrifice that secures God's favor by making atonement for sin.

(f) The omnipresent Christ. (John 14:12.) While on earth, Christ necessarily confined himself to being in one place at a time, and he could not be in contact with all his disciples at the same time. But when he ascended to the place from which the driving force of the universe had come, it was possible for him to send his power and his divine personality at all times, everywhere and to all his disciples. The ascension to the throne of God gave him not only omnipotence (Matt. 28:18) but also omnipresence, thus fulfilling the promise: "For where two or three are gathered in my name, there I am in their midst" ( 18:20).

(g) Conclusion: Ascension values. What are the practical values of the ascension doctrine?

1) The internal knowledge of the glorified Christ, whom we briefly hope to see, is an incentive to holiness. (Col. 3: 1-4.) Looking upwards will overcome the attraction of the things of the world.

2) The knowledge of the ascension provides a correct concept of the church. The belief in a merely human Christ would lead the people to consider the church as a merely human society, useful, indeed, for philanthropic and moral purposes, but without supernatural power and authority. On the other hand, a knowledge of the glorified Christ will result in the recognition of the church as an organism, a supernatural organism, whose divine life emanates from the Head - the risen Christ.

3) The internal knowledge of the glorified Christ produces a right attitude towards the world and the things of the world. "But our city (literally," citizenship ") is in heaven, from where we also expect the Savior, the Lord Jesus Christ" (Phil. 3:20).

4) Faith in the glorified Christ will inspire a deep sense of personal responsibility. Belief in the glorified Christ carries with it the knowledge that on that day we will have to give an account to himself. (Rom. 14: 7-9; 2 Cor. 5: 9,10.) The sense of responsibility to a Master in heaven acts as a brake against sin and serves as an incentive for righteousness. (Eph. 6: 9.)

5) Along with faith in the glorified Christ, we have the blessed and joyful hope of his return. "And if I go and prepare a place for you, I will come again" (John 14: 3). .. A obra de cristo

Cristo muitas obras, porém uma obra suprema que ele consumou foi a morrer pelos pecados do mundo. (Mat. 1:21; João 1:29.) Incluídas nessa obra expiatória figuram a sua morte, ressurreição, e ascensão. Não somente desviar ele morrer por nós, mas também viver por nós. Não somente desvie ressuscitar por nós, mas também ascender para interceder por nós diante de Deus. (Rom. 8:34; 4:25; 5:10.)

1. Sua morte.

(a) Sua importância. O evento mais importante e a doutrina central do Novo Testamento resumem-se nas seguintes palavras: "Cristo morreu (o evento) por nossos pecados (a doutrina)" (1 Cor. 15: 3). A morte expiatória de Cristo é o fato que ressalta a religião cristã. Martinho Lutero avançado que a doutrina cristã distingue-se de qualquer outra, e mui especialmente definida que apenas parece ser cristã, fato de ser ela a doutrina da Cruz.

Todas as normas da Reforma travaram-se em torno da interpretação correta da Cruz. O ensino dos reformadores era este: quem compreende perfeitamente a Cruz, compreende a Cristo e a Bíblia! É essa característica singular dos Evangelhos que faz do Cristianismo uma única religião; pois o grande problema da humanidade é o problema do pecado, e uma religião que apresenta uma provisão perfeita para o resgate do poder e da culpa do pecado tem um propósito divino. Jesus é o autor da "salvação eterna" (Heb. 5: 9), isto é, da salvação final. Tudo quanto a salvação pode significar é assegurado por ele.

(b) Seu significado. Havia certa relação verdadeira entre o homem e seu Criador. Algo sucedeu que interrompeu essa relação. Não somente está o homem distanciado de Deus, tendo seu caráter manchado, mas existe um obstáculo tão grande no caminho que o homem não pode removê-lo pelos seus próprios esforços. Esse obstáculo é o pecado, ou melhor, a culpa. O homem não pode remover esse obstáculo; uma redução terá que vir da parte de Deus.

Para isso Deus teria que tomar uma iniciativa de salvar o homem. O testemunho das Escrituras é este: que Deus assim fez. Ele adicionou seu Filho do céu à terra para remover esse obstáculo e dessa maneira reconciliou os homens com Deus. Ao morrer por nossos pecados, Jesus removeu uma barreira; levou o que devíamos ter levado; oferecido por nós o que torna impossibilitados de fazer por nós mesmos; isso ele fez porque era vontade de Pai. Essa é a essência da expiação de Cristo. Considerar a suprema importância deste assunto será ele abordado mais pormenorizadamente em um capítulo à parte.

2. Sua ressurreição.

(a) O fato. A ressurreição de Cristo é o grande milagre do Cristianismo. Uma vez que é desencadeado a ocorrência desse evento, torna-se desnecessário procurar provar os demais milagres dos Evangelhos. Ademais, é o milagre com o qual a fé cristã está em pé ou cai, isso em razão de ser o Cristianismo uma religião histórica que se baseia seus ensinos em eventos definidos que ocorreram na Palestina há mais de mil e novecentos anos. Esses eventos, são: o nascimento e o ministério de Jesus Cristo, culminando na sua morte, sepultamento e ressurreição.

Desses, a ressurreição é a pedra angular, pois se Cristo não possui ressuscitado, então não seria o que ele próprio afirmou ser; e sua morte não seria expiatória. Se Cristo não houvesse ressuscitado, então os cristãos estão sendo enganados durante séculos; os pregadores estariam proclamando um erro; e os fiéis estariam sendo enganados por uma falsa esperança de salvação. Mas, graças a Deus, que, em vez de ponto de interrogação, podemos colocar o ponto de exclamação após ter sido exposta essa doutrina: "Mas agora Cristo ressuscitou dos mortos, e foi feito como primícias dos que dormem!"

(b) A evidência. "Vocês vivem na fragrância de um túmulo vazio", disse um cético francês. É um fato que aqueles que foram a embalsamar o corpo de Jesus, na memorável manhã da ressurreição, indesejado seu túmulo vazio. Esse fato nunca foi nem pode ser explicado a não ser pela ressurreição de Jesus! Quão facilmente os imagem ter refutado o testemunho dos primeiros pregadores se tivessem aplicação o corpo do nosso Senhor! Mas não o fez - porque não o puderam fazer! Como vamos explicar a própria existência e origem da igreja cristã, que certamente teria permanecido sepultada juntamente com seu Senhor - se ele não tinha ressuscitado?

A igreja viva e radiante do dia de Pentecoste não nasceu de um Dirigente morto! Que faremos com o testemunho daqueles que viram a Jesus depois de sua ressurreição, muitos dos quais o apalparam, falaram e comeram com ele, redução dos quais, Paulo disse, estavam vivos naqueles dias, muitos dos quais testemunho inspirado se encontra no Novo Testamento ? Como receberemos o testemunho de homens demasiado honestos e sinceros para pregarem uma mensagem propositadamente falsa, homens que tudo sacrificados por essa mensagem?

Como explicaremos a conversão de Saulo de Tarso, o perseguidor do Cristianismo, em um de seus maiores apóstolos e missionários, a não ser pelo fato de ele realmente ter visto a Jesus no caminho de Damasco? Há somente uma resposta satisfatória a essas perguntas: Cristo ressuscitou! Muitas já foram feitas para superar esse fato. Os chefes dos protegidos asseveraram que os discípulos de Jesus roubados do seu corpo. Mas isso não explica como um pequeno grupo de tímidos e desanimados discípulos pôde reunir suficiente coragem para arrebatar dos soldados endurecidos romanos o corpo de seu Mestre, cuja morte significava o fracasso completo das suas esperanças! Os eruditos modernos também apresentam estas explicações:]

1) "Os discípulos simplesmente experimentaram uma visão." Então perguntamos: como podem centenas de pessoas ter a mesma visão e imaginar, a um só tempo, que realmente viam a Cristo?

2) "Jesus realmente não morreu; ele simplesmente desmaiou e ainda estava vivo quando o tiraram da cruz." A isso respondemos: então um Jesus pálido e exausto, decaído e abatido, podia persuadir os discípulos cheios de dúvidas, e sobretudo a um Tomé, de que ele era o ressuscitado Senhor da vida? não é possível! Essas explicações são tão inconsistentes que por si mesmas se refutam. Novamente afirmamos, Cristo ressuscitou! DeWette, teólogo modernista, afirmou que "a ressurreição de Jesus Cristo é um fato tão bem comprovado quanto o fato histórico do assassinato de Júlio César".

(c) O significado. A ressurreição. Ela significa que Jesus é tudo quanto ele afirmou ser: Filho de Deus, Salvador, e Senhor (Rom. 1: 4). A resposta do mundo às letras de Jesus foi a cruz; a resposta de Deus, entretanto, foi a ressurreição. A ressurreição significa que a morte expiatória de Cristo foi uma divina realidade, e que o homem pode encontrar o perdão dos seus pecados, e assim ter paz com Deus (Rom. 4:25). A ressurreição é realmente a consumação da morte expiatória de Cristo.

Como sabemos pois que não foi uma morte comum - e que realmente ela tira o pecado? Porque ele ressuscitou! A ressurreição significa que temos um Sumo Sacerdote no céu, que se compadece de nós, que viveu a nossa vida e conhece nossas tristezas e fraquezas; que é poderoso para dar-nos poder para vivermos diariamente a vida de Cristo. Jesus que morreu por nós, agora vive por nós. (Rom. 8:34; Heb. 7:25.) Significa que podemos saber que há uma vida vindoura. Uma objeção comum a essa verdade é: "Mas ninguém jamais voltou para falar-nos do outro mundo." Mas alguém voltou - esse alguém é Jesus Cristo! "Se um homem morrer, tornará a viver?"

A essa pergunta antiga a ciência somente pode dizer: "não sei." A filosofia apenas diz: "Deve haver uma vida futura." Porém, o Cristianismo afirma: "Porque ele vive, nós também viveremos; porque ele ressuscitou dos mortos, também todos ressuscitaremos"! A ressurreição de Cristo não constitui somente uma prova da imortalidade, mas também a certeza da imortalidade pessoal, (1 Tes. 4:14; 2 Cor. 4:14; João 14:19.) Isto significa que há certeza de juízo futuro. Como disse o inspirado apóstolo, Deus "tem determinado um dia em que com justiça há de julgar o mundo, por meio do varão que destinou; e disso deu certeza a todos, ressuscitando-o dos mortos" (Atos 17:31). Tão certo como Jesus ressuscitou dos mortos para ser o Juiz dos homens, assim ressuscitarão também da morte os homens para serem julgados por ele.

3. Sua ascensão.

Os evangelhos, o livro dos Atos e as Epístolas dão testemunho da ascensão. Qual o significado desse fato histórico? Quais as doutrinas que nele se baseiam? Quais seus valores práticos? A ascensão ensina que nosso Mestre é:

(a) O Cristo celestial. Jesus deixou o mundo porque havia chegado o tempo de regressar ao Pai. Sua partida foi uma "subida", assim como sua entrada ao mundo havia sido uma "descida". Ele que desceu agora subiu para onde estava antes. E assim como sua entrada no mundo foi sobrenatural, assim o foi sua partida. Consideremos a maneira de sua partida. Suas aparições e desaparições depois da ressurreição foram instantâneas; a ascensão foi, no entanto, gradual - "vendo-o eles" (Atos 1: 9). Não foi seguida por novas aparições, nas quais o Senhor surgiu entre eles em pessoa para comer e beber com eles; as aparições dessa classe terminaram com a sua ascensão. Sua retirada da vida terrena que vivem os homens aquém da sepultura foi de uma vez por todas.

Dessa hora em diante os discípulos não planejam pensar nele como o "Cristo segundo a carne", isto é, como viver uma vida terrena, e sim, como o Cristo glorificado, vivendo uma vida celestial na presença de Deus tendo contato com eles por meio do Espírito Santo. Antes da ascensão, o Mestre aparecia, desaparecia e reaparecia de tempos em tempos para fazer com que paulatinamente os discípulos perdessem a necessidade de um contato visual e terreno com ele, e acostumá-los a uma comunhão espiritual e invisível com ele. Desse modo, uma ascensão vem a ser a linha divisória entre dois períodos da vida de Cristo: Do nascimento até à ressurreição, ele é o Cristo da história humana, aquele que viveu uma vida humana perfeita sob condições terrenas. Desde a ascensão, ele é o Cristo da experiência espiritual, que vive no céu e tem contato com os homens pelo meio do Espírito Santo.

(b) O Cristo exaltado. Afirma certa passagem que Cristo "subiu", e outra diz que foi "levado acima". A primeira representa a Cristo como entrando na presença do Pai por sua própria vontade e direito; a segunda acentua a ação do Pai pela qual ele foi exaltado em recompensa por sua obediência até a morte. Sua lenta ascensão ante os olhares dos discípulos trouxe-lhes a compreensão de que Jesus estava morrendo sua vida terrena, e os fezes oculares de sua partida. Mas uma vez fora do alcance de sua vista, a jornada foi consumada por um ato de vontade.

O Dr. Swete assim comenta o fato: Nesse momento toda a glória de Deus brilhou em seu derredor, e ele estava no céu. Não lhe era a cena nova nova; na profundidade do seu conhecimento divino, o Filho do homem guardava lembranças das glórias que, em sua vida anterior à encarnação, gozava com o Pai "antes que o mundo existisse" (João 17: 5). Porém, a alma humana de Cristo até o momento da ascensão, não experimentara a plena visão de Deus que transbordou sobre ele ao ser levado acima.

Esse foi o alvo de sua vida humana, o gozo que estava proposto (Heb. 12: 2), que foi alcançado no momento da ascensão. "Foi em vista de sua ascensão e exaltação que Cristo declarados: é-me dado todo o poder (autoridade) no céu e na terra" (Mat. 28:18; vide Efés. 1: 20-23; 1 Ped. 3:22 ; Fil. 2: 9-11; Apoc. 5:12). Citemos outra vez o Dr. Swete: Nada se faz nesse grandioso mundo desconhecido, que chamamos o céu, sem sua iniciativa, direção e autoridade determinativa. Processos incompreensíveis à nossa mente realizam-se no outro lado do véu por meios divinos igualmente incompreensíveis. Basta que a igreja compreenda que tudo que se opera ali é feito pela autoridade de seu Senhor.

(c) O Cristo soberano. Cristo ascendeu a um lugar de autoridade sobre todas as criaturas. Ele é a "cabeça de todo o varão" (1Cor. 11: 3), a "cabeça de todo o principado e potestade" (Col. 2:10); todas as autoridades do mundo invisível, tanto como como do mundo dos homens, estão sob seu domínio, (1 Ped. 3:22; Rom. 14: 9; Fil. 2:10, 11.) Ele possui essa soberania universal para ser exercida para o bem da igreja, a qual é seu corpo; Deus "sujeitou todas as coisas a seus pés, e sobre todas as coisas o constituiu como a cabeça da Igreja." Em um sentido muito especial, portanto, Cristo é a Cabeça da igreja. Essa autoridade se manifesta de duas maneiras:

1) Pela autoridade exercida por ele sobre os membros da igreja. Paulo entre a relação matrimonial como ilustração da relação entre Cristo e a igreja (Efés. 5: 22-23). Como a igreja vive em sujeição a Cristo, assim como as mulheres devem estar comuns a seus maridos; como Cristo amou a igreja e a si mesmo se entregou por ela, assim os maridos devem exercer sua autoridade no espírito de amor e auto-sacrifício. A obediência da igreja a Cristo é uma submissão voluntária; da maneira mesma a esposa deve ser obediente, não só por questão de consciência mas por amor e reverência.

Para os cristãos, o estado de matrimônio se tomou um '"mistério" (isto é, uma verdade com significado espiritual), porque revelação a união espiritual entre Cristo e sua igreja; "autoridade da parte de Cristo, subordinação da parte da igreja, amor de ambos os lados - o amor retribuindo amor, para ser coroado pela plenitude do gozo, quando essa união para consumada na vinda do Senhor" (Swete). Uma característica proeminente da igreja primitiva era uma atitude de amorosa submissão a Cristo. "Jesus é Senhor" não era somente uma declaração do credo mas também uma regra de vida.

2) O Cristo glorificado não é somente o Poder que dirige e governa a igreja, mas também a fonte de sua vida e poder. O que a videira é para a vara, o que a cabeça é para o corpo, assim é o Cristo vivo para a sua igreja. Apesar de estar no céu, uma Cabeça da igreja, Cristo está na mais íntima união com seu corpo na terra, sendo o Espírito Santo o vínculo. (Efés. 4:15, 16; Col. 2:19.)

(d) O Cristo que prepara o caminho. A separação entre Cristo e sua igreja na terra, separação ocasionada pela ascensão, não é permanente. Ele subiu como um precursor a preparar o caminho para aqueles que o seguem. Sua promessa foi: "Onde eu estiver, ali também estarão no meu servo" (João 12:26). O termo "precursor" é aplicado a João Batista como aquele que prepararia o caminho de Cristo (Luc. 1:76). Como João prepara o caminho para Cristo, assim também o Cristo glorificado, prepara o caminho para a igreja.

Esta esperança é comparada a uma "âncora da alma segura e firme, e que penetra até o interior do véu; onde Jesus, nosso precursor, entrou por nós" (Hb 6: 19,20). Ainda que agitada pelas ondas das provações e das adversidades, a alma do crente fiel não pode naufragar enquanto sua esperança estiver permanentemente segura nas realidades celestiais. Em sentido espiritual, a igreja já está seguindo o Cristo glorificado; e tem-se "assentado nos lugares celestiais, em Cristo Jesus" (Efés. 2: 6). Por meio do Espírito Santo, os crentes, espiritualmente, no coração, já segue a seu Senhor ressuscitado.

Entretanto, haverá uma ascensão literal correspondente à ascensão de Cristo, (1 Tess. 4:17; l Cor. 15:52.) Essa esperança dos crentes não é uma ilusão, porque eles já sentem o poder de atração do Cristo glorificado (1Ped . 1: 8). Com essa esperança, Jesus confortou seus discípulos antes de sua partida (João 14: 1-3). "Portanto, consolai-vos uns aos outros com estas palavras" (1 Tess. 4:18).

(e) Intercessor de O Cristo. Em virtude de ter assumido a nossa natureza e ter morrido por nossos pecados, Jesus é o Mediador entre Deus e os homens (1 Tim. 2: 5). Mas o Mediador é também um Intercessor, e a intercessão é mais do que mediação. Um mediador pode ajuntar as duas partes e depois deixar-las a si mesmo para que resolvam suas dificuldades; porém, um intercessor diz alguma coisa a favor da pessoa pela qual se interessa.

A intercessão é um ministério importante do Cristo glorificado (Rom. 8:34). A intercessão forma o apogeu das suas atividades salvadoras. Ele morreu por nós; ressuscitou por nós; ascendeu por nós; e interceder por nós (Rom. 8:34). Nossa esperança não está em um Cristo morto, mas em um Cristo que vive; e não somente em Um que vive, mas em um Cristo que vive e reina com Deus. O sacerdócio de Cristo é eterno; portanto, sua intercessão é permanente. "Portanto, ele pode levar a um desfecho feliz (" perfeitamente ", Hebreus 7:25) toda a causa cuja defesa ele pleiteia assegurando assimeles que chegam a Deus, por sua mediação, uma restauração completa ao favor e à bênção divinos. Realmente, o propósito de sua vida no céu é precisamente esse; ele vive sempre com esse intento de interceder diante de Deus a favor dos seus.

Enquanto Deus existir, não pode haver interrupção de sua obra intercessora ... porque a intercessão do Cristo glorificado não é uma oração apenas, mas uma vida. O Novo Testamento não o apresenta como um suplicante constantemente presente perante o Pai, de braços estendidos e em forte pranto e lágrimas, rogando por nossa causa diante de Deus como se for um Deus relutante, mas o apresenta como um Sacerdote-Rei entronizado, pedindo o que deseja de um Pai que sempre o ouve e concede Sua petição "

(Swete). Quais as principais petições de Cristo em seu intercessor? A oração do capítulo 17 de João necessariamente a resposta. Semelhante ao ofício de mediador é o de advogado (no grego, "parácleto"). (1João 2: 1.) Advogado ou parácleto é aquele que é chamado a ajudar uma pessoa angustiada ou necessária, para confortá-la ou dar-lhe conselho e proteção. Essa foi a relação do Senhor para seus discípulos durante os dias de sua carne. Mas o Cristo glorificado também está interessado no problema do pecado.

Como Mediador, ele obtém acesso para nós na presença de Deus; como Intercessor, ele leva nossas petições perante Deus; como Advogado, ele enfrenta as acusações feitas contra nós pelo "acusador dos irmãos", na questão do pecado. Para os verdadeiros cristãos, uma vida habitual de pecado não é admissível (1 João 3: 6); porém, cometido atos de pecado podem acontecer aos melhores cristãos, e tais islâmico ex. a advocacia de Cristo. Em l João 2: 1, 2 estão expostas três considerações que dão força a sua advocacia: primeira, ele está "com o Pai", na presença de Deus; segunda, ele é "o Justo", e como tal, pode ser uma expiação por outrem; terceira, ele é "a propiciação pelos nossos pecados", isto é, um sacrifício que deve o favor de Deus por efetuar expiação pelo pecado.

(f) O Cristo onipresente. (João 14:12.) Enquanto estava na terra, Cristo necessariamente limitava-se a estar em um lugar de cada vez, e não podia estar em contato com todos os seus discípulos ao mesmo tempo. Mas ao ascender ao lugar de onde procedera a força motriz do universo, foi-lhe possível enviar seu poder e sua personalidade divina em todo tempo, a todo lugar e a todos os seus discípulos. A ascensão ao trono de Deus deu-lhe não somente onipotência (Mat. 28:18) mas também onipresença, cumprindo-se assim a promessa: "Porque onde obrigada dois ou três reunidos em meu nome, ai estou eu no meio deles" ( Mat. 18:20).

(g) Conclusão: Valores da ascensão. Quais os valores práticos da doutrina da ascensão?

1) O conhecimento interno do Cristo glorificado, a quem brevemente esperamos ver, é um incentivo à santidade. (Col. 3: 1-4.) O olhar para cima vencerá a atração das coisas do mundo.

2) O conhecimento da ascensão oferece um conceito correto da igreja. A pendente em um Cristo meramente humano levaria o povo a considerar a igreja como uma sociedade meramente humana, útil, sim, para propósitos filantrópicos e morais, porém destituída de poder e autoridade sobrenaturais. Por outro lado, um conhecimento do Cristo glorificado resultará no reconhecimento da igreja como um organismo, um organismo sobrenatural, cuja vida divina emana da Cabeça - Cristo ressuscitado.

3) O conhecimento interno do Cristo glorificado produzir uma atitude correta para com o mundo e as coisas do mundo. "Mas a nossa cidade (literalmente," cidadania ") está nos céus donde também esperamos o Salvador, o Senhor Jesus Cristo" (Fil. 3:20).

4) A fé no Cristo glorificado inspirará um profundo sentimento de responsabilidade pessoal. A vinculado no Cristo glorificado leva consigo o conhecimento de que naquele dia teremos que prestar contas a ele mesmo. (Rom. 14: 7-9; 2 Cor. 5: 9,10.) O sentido de responsabilidade a um Mestre no céu atua como um freio contra o pecado e serve de incentivo para a retidão. (Efés. 6: 9.)

5) Junto à fé no Cristo glorificado temos a bendita e alegre esperança de seu retorno. "E se eu for, e vos preparar lugar, virei outra vez" (João 14: 3).

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araitsume · 3 years

Text

The Acts of the Apostles, pp. 177-187: Chapter (18) Preaching Among the Heathen

This chapter is based on Acts 14:1-26.

From Antioch in Pisidia, Paul and Barnabas went to Iconium. In this place, as at Antioch, they began their labors in the synagogue of their own people. They met with marked success; “a great multitude both of the Jews and also of the Greeks believed.” But in Iconium, as in other places where the apostles labored, “the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.”

The apostles, however, were not turned aside from their mission, for many were accepting the gospel of Christ. In the face of opposition, envy, and prejudice they went on with their work, “speaking boldly in the Lord,” and God “gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands.” These evidences of divine approval had a powerful influence on those whose minds were open to conviction, and converts to the gospel multiplied.

The increasing popularity of the message borne by the apostles, filled the unbelieving Jews with envy and hatred, and they determined to stop the labors of Paul and Barnabas at once. By means of false and exaggerated reports they led the authorities to fear that the entire city was in danger of being incited to insurrection. They declared that large numbers were attaching themselves to the apostles and suggested that it was for secret and dangerous designs.

In consequence of these charges the disciples were repeatedly brought before the authorities; but their defense was so clear and sensible, and their statement of what they were teaching so calm and comprehensive, that a strong influence was exerted in their favor. Although the magistrates were prejudiced against them by the false statements they had heard, they dared not condemn them. They could but acknowledge that the teachings of Paul and Barnabas tended to make men virtuous, law-abiding citizens, and that the morals and order of the city would improve if the truths taught by the apostles were accepted.

Through the opposition that the disciples met, the message of truth gained great publicity; the Jews saw that their efforts to thwart the work of the new teachers resulted only in adding greater numbers to the new faith. “The multitude of the city was divided: and part held with the Jews, and part with the apostles.”

So enraged were the leaders among the Jews by the turn that matters were taking, that they determined to gain their ends by violence. Arousing the worst passions of the ignorant, noisy mob, they succeeded in creating a tumult, which they attributed to the teaching of the disciples. By this false charge they hoped to gain the help of the magistrates in carrying out their purpose. They determined that the apostles should have no opportunity to vindicate themselves and that the mob should interfere by stoning Paul and Barnabas, thus putting an end to their labors.

Friends of the apostles, though unbelievers, warned them of the malicious designs of the Jews and urged them not to expose themselves needlessly to the fury of the mob, but to escape for their lives. Paul and Barnabas accordingly departed in secret from Iconium, leaving the believers to carry on the work alone for a time. But they by no means took final leave; they purposed to return after the excitement had abated, and complete the work begun.

In every age and in every land, God's messengers have been called upon to meet bitter opposition from those who deliberately chose to reject the light of heaven. Often, by misrepresentation and falsehood, the enemies of the gospel have seemingly triumphed, closing the doors by which God's messengers might gain access to the people. But these doors cannot remain forever closed, and often, as God's servants have returned after a time to resume their labors, the Lord has wrought mightily in their behalf, enabling them to establish memorials to the glory of His name.

Driven by persecution from Iconium, the apostles went to Lystra and Derbe, in Lycaonia. These towns were inhabited largely by a heathen, superstitious people, but among them were some who were willing to hear and accept the gospel message. In these places and in the surrounding country the apostles decided to labor, hoping to avoid Jewish prejudice and persecution.

In Lystra there was no Jewish synagogue, though a few Jews were living in the town. Many of the inhabitants of Lystra worshiped at a temple dedicated to Jupiter. When Paul and Barnabas appeared in the town and, gathering the Lystrians about them, explained the simple truths of the gospel, many sought to connect these doctrines with their own superstitious belief in the worship of Jupiter.

The apostles endeavored to impart to these idolaters a knowledge of God the Creator and of His Son, the Saviour of the human race. They first directed attention to the wonderful works of God��the sun, the moon, and the stars, the beautiful order of the recurring seasons, the mighty snow-capped mountains, the lofty trees, and other varied wonders of nature, which showed a skill beyond human comprehension. Through these works of the Almighty, the apostles led the minds of the heathen to a contemplation of the great Ruler of the universe.

Having made plain these fundamental truths concerning the Creator, the apostles told the Lystrians of the Son of God, who came from heaven to our world because He loved the children of men. They spoke of His life and ministry, His rejection by those He came to save, His trial and crucifixion, His resurrection, and His ascension to heaven, there to act as man's advocate. Thus, in the Spirit and power of God, Paul and Barnabas preached the gospel in Lystra.

At one time, while Paul was telling the people of Christ's work as a healer of the sick and afflicted, he saw among his hearers a cripple whose eyes were fastened on him and who received and believed his words. Paul's heart went out in sympathy toward the afflicted man, in whom he discerned one who “had faith to be healed.” In the presence of the idolatrous assembly Paul commanded the cripple to stand upright on his feet. Heretofore the sufferer had been able to take a sitting posture only, but now he instantly obeyed Paul's command and for the first time in his life stood on his feet. Strength came with this effort of faith, and he who had been a cripple “leaped and walked.”

“When the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.” This statement was in harmony with a tradition of theirs that the gods occasionally visited the earth. Barnabas they called Jupiter, the father of gods, because of his venerable appearance, his dignified bearing, and the mildness and benevolence expressed in his countenance. Paul they believe to be Mercury, “because he was the chief speaker,” earnest and active, and eloquent with words of warning and exhortation.

The Lystrians, eager to show their gratitude, prevailed upon the priest of Jupiter to do the apostles honor, and he “brought oxen and garlands unto the gates, and would have done sacrifice with the people.” Paul and Barnabas, who had sought retirement and rest, were not aware of these preparations. Soon, however, their attention was attracted by the sound of music and the enthusiastic shouting of a large crowd who had come to the house where they were staying.

When the apostles ascertained the cause of this visit and its attendant excitement, “they rent their clothes, and ran in among the people” in the hope of preventing further proceedings. In a loud, ringing voice, which rose above the shouting of the people, Paul demanded their attention; and as the tumult suddenly ceased, he said: “Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: who in times past suffered all nations to walk in their own ways. Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.”

Notwithstanding the positive denial of the apostles that they were divine, and notwithstanding Paul's endeavors to direct the minds of the people to the true God as the only object worthy of adoration, it was almost impossible to turn the heathen from their intention to offer sacrifice. So firm had been their belief that these men were indeed gods, and so great their enthusiasm, that they were loath to acknowledge their error. The record says that they were “scarce restrained.”

The Lystrians reasoned that they had beheld with their own eyes the miraculous power exercised by the apostles. They had seen a cripple who had never before been able to walk, made to rejoice in perfect health and strength. It was only after much persuasion on the part of Paul, and careful explanation regarding the mission of himself and Barnabas as representatives of the God of heaven and of His Son, the great Healer, that the people were persuaded to give up their purpose.

The labors of Paul and Barnabas at Lystra were suddenly checked by the malice of “certain Jews from Antioch and Iconium,” who, upon learning of the success of the apostles’ work among the Lycaonians, had determined to follow them and persecute them. On arriving at Lystra, these Jews soon succeeded in inspiring the people with the same bitterness of spirit that actuated their own minds. By words of misrepresentation and calumny those who had recently regarded Paul and Barnabas as divine beings were persuaded that in reality the apostles were worse than murderers and were deserving of death.

The disappointment that the Lystrians had suffered in being refused the privilege of offering sacrifice to the apostles, prepared them to turn against Paul and Barnabas with an enthusiasm approaching that with which they had hailed them as gods. Incited by the Jews, they planned to attack the apostles by force. The Jews charged them not to allow Paul an opportunity to speak, alleging that if they were to grant him this privilege, he would bewitch the people.

Soon the murderous designs of the enemies of the gospel were carried out. Yielding to the influence of evil, the Lystrians became possessed with a satanic fury and, seizing Paul, mercilessly stoned him. The apostle thought that his end had come. The martyrdom of Stephen, and the cruel part that he himself had acted upon that occasion, came vividly to his mind. Covered with bruises and faint with pain, he fell to the ground, and the infuriated mob “drew him out of the city, supposing he had been dead.”

In this dark and trying hour the company of Lystrian believers, who through the ministry of Paul and Barnabas had been converted to the faith of Jesus, remained loyal and true. The unreasoning opposition and cruel persecution by their enemies served only to confirm the faith of these devoted brethren; and now, in the face of danger and scorn, they showed their loyalty by gathering sorrowfully about the form of him whom they believed to be dead.

What was their surprise when in the midst of their lamentations the apostle suddenly lifted up his head and rose to his feet with the praise of God upon his lips. To the believers this unexpected restoration of God's servant was regarded as a miracle of divine power and seemed to set the signet of Heaven upon their change of belief. They rejoiced with inexpressible gladness and praised God with renewed faith.

Among those who had been converted at Lystra, and who were eyewitnesses of the sufferings of Paul, was one who was afterward to become a prominent worker for Christ and who was to share with the apostle the trials and the joys of pioneer service in difficult fields. This was a young man named Timothy. When Paul was dragged out of the city, this youthful disciple was among the number who took their stand beside his apparently lifeless body and who saw him arise, bruised and covered with blood, but with praises upon his lips because he had been permitted to suffer for the sake of Christ.

The day following the stoning of Paul, the apostles departed for Derbe, where their labors were blessed, and many souls were led to receive Christ as the Saviour. But “when they had preached the gospel to that city, and had taught many,” neither Paul nor Barnabas was content to take up work elsewhere without confirming the faith of the converts whom they had been compelled to leave alone for a time in the places where they had recently labored. And so, undaunted by danger, “they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith.” Many had accepted the glad tidings of the gospel and had thus exposed themselves to reproach and opposition. These the apostles sought to establish in the faith in order that the work done might abide.

As an important factor in the spiritual growth of the new converts the apostles were careful to surround them with the safeguards of gospel order. Churches were duly organized in all places in Lycaonia and Pisidia where there were believers. Officers were appointed in each church, and proper order and system were established for the conduct of all the affairs pertaining to the spiritual welfare of the believers.

This was in harmony with the gospel plan of uniting in one body all believers in Christ, and this plan Paul was careful to follow throughout his ministry. Those who in any place were by his labor led to accept Christ as the Saviour were at the proper time organized into a church. Even when the believers were but few in number, this was done. The Christians were thus taught to help one another, remembering the promise, “Where two or three are gathered together in My name, there am I in the midst of them.” Matthew 18:20.

And Paul did not forget the churches thus established. The care of these churches rested on his mind as an ever-increasing burden. However small a company might be, it was nevertheless the object of his constant solicitude. He watched over the smaller churches tenderly, realizing that they were in need of special care in order that the members might be thoroughly established in the truth and taught to put forth earnest, unselfish efforts for those around them.

In all their missionary endeavors Paul and Barnabas sought to follow Christ's example of willing sacrifice and faithful, earnest labor for souls. Wide-awake, zealous, untiring, they did not consult inclination or personal ease, but with prayerful anxiety and unceasing activity they sowed the seed of truth. And with the sowing of the seed, the apostles were careful to give to all who took their stand for the gospel, practical instruction that was of untold value. This spirit of earnestness and godly fear made upon the minds of the new disciples a lasting impression regarding the importance of the gospel message.

When men of promise and ability were converted, as in the case of Timothy, Paul and Barnabas sought earnestly to show them the necessity of laboring in the vineyard. And when the apostles left for another place, the faith of these men did not fail, but rather increased. They had been faithfully instructed in the way of the Lord, and had been taught how to labor unselfishly, earnestly, perseveringly, for the salvation of their fellow men. This careful training of new converts was an important factor in the remarkable success that attended Paul and Barnabas as they preached the gospel in heathen lands.

The first missionary journey was fast drawing to a close. Commending the newly organized churches to the Lord, the apostles went to Pamphylia, “and when they had preached the word in Perga, they went down into Attalia, and thence sailed to Antioch.”

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