Wednesday, June 21, 2017
Tuesday, January 31, 2017
Exegesis of the Book of Daniel 11:2-13
I.
Introduction
The book of
Daniel stands apart from the rest of the book which make up the Old Testament. Though
it is found in our English Bibles among the prophets, it does not contain
proclamations in the name of the Lord as other prophets do; nor is it
historical in the sense that the book if Kings are Historical, though it begins
from a point in history and is clearly concerned with history.
II.
Authorship of the book
The question of
Daniel’s authorship of the book still remains undecided. The book of Daniel are
much the story of Daniel rather than by Daniel. There has been much comment
about who or what particular groups within Second Temple Judaism may then have
been responsible for compiling and collecting the stories. The matter of
authorship of the visions is somewhat more complex. Although they are largely
implied in the first person, there is evidence of some edited material in the
third person (7:1 and 10:1). Again, this
means that the visions themselves have probably been collected and perhaps
edited by another person or group, even if they are basically a set of
visionary memories composed by Daniel himself.However, it is important
whatstand that we adopt towards it rather than who we think wrote the material
and when. We are called to receive the words of cp. 7-12 as authoritative
scripture however imperfectly we may understand some of them.[1]
III.
Form
The book of
Daniel is normally characterized as apocalyptic literature, and in the process
is sometimes set slightly apart for other biblical literature as a unique phenomenon
in the Old Testament canon. It is evident from the shape of the book of Daniel
that apocalyptic literature arises to some extent out of the wisdom tradition,
there is also evidence that part of the seed bed of apocalyptic is the
prophetic literature. So we see Daniel as an example as an example of
literature which brings together the forces of apocalyptic thought with the
great Hebrew traditions of wisdom and prophecy.[2]
IV.
Structure
The main address
opens by recapitulating this point and by emphasizing the reliability of what
is to follow. Its announcement of events to come begins with a series of with a
series of kings who seem to have the capacity to achieve much, but eventually
fail or fall (11:2-9). There follows one- not clearly distinguished form his
predecessors- whose two campaigns against the southern king, his being checked
by a third force, his receiving support among Daniel’s own people, and his
campaigning in the fairest land foreshadow acts of the last northern king
(11:10-19).[3]
This security
grows increasingly important as Daniel 11-12 unfolds. Though space does not permit
a full description of the events descried in 11:1-39, the text predicts
historical details that transpire between the Persian period and Antiochus’
death. As in previous visions, this passage promises that evil will not
triumph.[4]
V.
Analysis of the keyword: Truth
The
understanding of the biblical view of the truth encounters special difficulties
on account of the long and intricate history of the terminology. The English word
“truth” is the common rendering of “aleteia” in the NT and the LXX.
However, in both of them the term corresponds frequently to Hebrew “’mt”,
a noun derived from the verb “’mn”, which means “to sustain, to
support.” The basic meaning of the root is most clearly seen in the adjectival Niph‘al
participle “n‘mn”, which is rendered “firm, solid, reliable” (Gen.
42:16), “faithful, tested” (Deut. 7:9; Isa. 1:21), “perceptible”, “true”, and
“lasting”.[5]
Since according
to the OT everything in this world is created by God and has its destination
through the divine purpose, for which it has been brought into being, God’s
“truth” is to reflect itself in man’s life.[6]
VI.
Exegetical outline
The tribulation under Antiochus IV and Antichrist
A.
Form the
Persian Empire to the Death of Antichrist (vv. 2-4)
B.
South vs North (vv. 5-9)
C.
The fall of South (vv. 10-13)
VII.
Expository explanation
The tribulation under Antiochus IV
and Antichrist
A.
From the Persian Empire to the Death of
Antichrist (vv. 2-4)
The offer to
tell… the truth recalls the “Book of Truth” in 10:21 where the same vocabulary
is used. The verb translated “tell” almost always relates to some kind of
divine revelation. And the phrase I tell you the truth is a final reminder that
the angel is conveying all of this to Daniel. From here on the narrative
becomes a chronicle of events, without further evidence of this background
relationship until we rich chapter 12.[7]
There
are only fleeting references to Persia and Greece. Having said that, it is not
entirely clear who the three more kings… in Persia, and then a fourth might be.
In the first place, the Hebrew phraseology is ambiguous as to whether the
fourth king is additional to the other three or the culmination of them. In
these verses God’s hand is seen in the information that the empire of Alexander
is to be “parceled out”, with on reference to who may be doing the parceling.
This is a typical example of the “apocalyptic passive”. Another hint of God at
work behind the scenes. Even at such a time as this, God is still sovereign
over the nations of his world.[8]
B.
South vs North (vv. 5-9)
At first it is
the king of the south (negeb) who dominates the scene. Our
interpretation of south and north must be governed by the setting of the
chapter, and not go beyond the boundaries of the world empires of the time. Though
the king of Egypt is at first in control, one of his princes is to gain power.
“His” means Alexander’s generals, and the verse indicates that Egypt’s king
will face a rival whose empire will outstrip his own.[9]
Verse
7 sets forth subsequent reprisal. Ptolemy Philadelphus died in 247 B.C., soon
after the tragedy that had overtaken his daughter Berencie. But his capable son
Ptolemy III (Euergetes) organized a great expeditionary force against Syria, in
order to avenge his sister’s death. This war raged from 246 to 241, in the
course of which Ptolemy captured and pillaged the Seleucid capital of Antioch
and invaded its eastern domains as far as Bactria.[10]
C.
The Fall of South (vv. 10-13)
“His sons will commit themselves to war…”:Seleucus II was succeeded by
his sons, Seleucus III and on his murder during a campaign in Turkey- Antiochus
III. The latter attempted to turn the tide of aggressive power between the
Seleucids and the Ptolemies, beginning in 219 by recapturing Seleucia. He was
content with victory and the regaining of Palestine and Phoenicia, and did not
press his advantage, making peace with Antiochus.[11]
VIII.
Application
This passage,
read simply within the narrative as we have it, claims to be history told
beforehand in fairly well defined detail. As we have seen, often the kings
referred to can be named, and the incidents delineated can be traced to actual
happening. If we are to take the Bible seriously as a whole, we must maintain
the view that God is God of the individual as well as of communities, and that
he controls history in such a way as to give free play to human decision, and
opportunity for genuine human repentance.
If we believe, therefore, that the account of the Seleucids and Ptolemies
in our present chapter is a predictive prophecy, we must hold God worked his
purpose out through the interaction of all these kings and these families.
Daniel helps us to see the nonsense of trying to have faith unless at the same
time we have hope in what is going to be at the time of the end. As writer of
Ecclesiastes warns us in 7:15; 8:14.
IX.
Conclusion
In a time when
Israel was suffering in exile, God gave Daniel comforting good news about God’s
sovereignty, God’s providence, and the certainty of God’s glorious coming
kingdom. God has been active in the history and he was sovereign over the
kingdoms during the days of Daniel. He raised, whom he wanted and He demolished
whom he willed. The whole book of Daniel show the sovereignty of YHWH. He is
still working through the history and comforting the one in need. We just have
to trust and have faith in Him that all things will work for the good of those
who love God.
The
book of Daniel consist of the history and visions to render a world. His vision
creates radically different world that makes continuing life in this world
possible on the basis of its not being the only world, or in the End the most
important one. Daniel as a whole invites us to live this life in the light of
such conviction that life.
[1] Tim
Meadowcroft and Nate Irwin, The Book of Daniel (Singapore: Asian
Theological Association, 1984), 12-13.
[2]Ibid.,
15-16.
[3]John
E. Goldingay, Word Biblical Commentary: Daniel, (USA: Word Books, 1989),
287.
[4] Paul
R. House, Old Testament Theology (USA: Inter-Varsity Press, 1998), 507.
[5] O. A.
Piper, “Truth”, The Interpreter’s Dictionary of the Bible (USA: Abingdon
Press, 1986), 713-714.
[6]Ibid.,715.
[7]Tim
Meadowcroft and Nate Irwin, The Book of Danie, 220.
[8]Ibid.,
221-223.
[9] Joyce
G. Baldwin, Tyndale Old Testament Commentaries: Daniel, (USA:
Inter-Varsity Press, 1978), 186.
[10]
Gleason L. Archer, Jr. “Daniel”, the Expositor’s Bible Commentary, eds., Frank
E. Gaebelein, (USA: Zondervan, 1985), 130.
[11] John
E. Goldingay, Word Biblical Commentary: Daniel, (USA: Word Books, 1989),
296-297.
The Context, Style and the Theme of Apocalyptic Literature
I.
Introduction
The word
defines both a genre of literature and also the characteristic idea of this
literature. Within the canon apocalyptic is represented especially by the books
of Daniel and Revelation. This paper is concerned with the context, style and
the themes of the Apocalyptic Literature, to say, that are the historical
background for the introduction for this kind of literature and the style of
the literature, specially it deals with the dualistic nature, esoteric and the
symbolic nature of the literature. This paper later deals with the themes of
the apocalyptic literature such as Antichrist, Messiah, Eschatology and Hope.
Finally this paper concludes with the findings and the conclusion.
II.
Context (historical background) of
Apocalyptic literature
A type of
religious thought which apparently originated in Zoroastrianism, the ancient
Persian religion, taken over by Judaism in the exile and postexilic periods.[1]
Which was meditated by Judaism to early Christianity during around 200 B.C. to
A.D. 100.[2]
Taking the roots for there, it had continued as an important element in popular
Christian belief down to the present. Many factors concerning the historical
milieu of apocalyptic literature debated among scholars. But all agrees that
the Book of Daniel provides the prototype for this literary form and that
apocalyptic writings arise out of a context of renewed Jewish nationalism,
beginning with the Maccabean revolt. It is also generally agreed that the
apocalyptic writings were written during times of intense persecution and
crisis to give that hope and assurance of the sovereignty of God.[3]
III.
Style of Apocalyptic literature
A.
Dualistic
Apocalypticism
is essentially dualistic. This is not a metaphysical dualism of spirit and
matter, instead it is the dualism of two opposing personified force in the
universe, a good god and evil one, in Jewish thinking Yahweh, of course was the
good God, whereas Satan as evil one, no longer merely Yahweh’s agent as the
temper of mankind, was both God’s opponent and man’s oppressor. But due to the
traditional monotheism belief the dualism was not so marked as it was in
Persian thinking, Satan was clearly inferior to God, a times was considered to
be just a fallen angel. It is most apparent, perhaps, in Revelation, where the
greater number of the human and supernatural followers of God have their
counterparts among Satan’s human and supernatural forces.[4]
The dualism has always been the style of the apocalyptic literature since its
origin.
B.
Esoteric
Esoteric simply
means the secret things. The apocalyptic writings significance the revelation
of the divine mysteries to certain illustrious individuals of Israel’s past,
which are subsequently recorded in secret books for the instruction of God’s
chosen remnant. The secrets are revealed to the God’s chosen people through dreams
and vision.
C.
Symbolism
Symbolism is
one of the style of the apocalyptic literature, numerology is one of the
characteristic of it. The book of Daniel and the considerable part of the book
of Revelation is filled with the numeric symbolism.[5]
Furthermore characteristic is that of animal and bird symbolism, at times
bizarre in character, and in part mythological or astrological in origin. This
type of symbolism is present in certain apocalyptic literature. The beast of
Daniel and Revelation are well known. Animal symbolization are also found in
Isa. 24-27.[6]So
symbolism is one of the literature style of the apocalyptic literature.
IV.
Themes of Apocalyptic literature
A.
Antichrist
If we look at
the Gospel then we can find time Jesus teaching and warning of false teaching,
false Christ’s and false prophets. They will perform signs and miracles to
deceived (Mark 13:6, 21-23). Don Flemming states that, “The Spirit of antichrist
is always in the world and has shown itself in many way and in many people down
the ages, as it will have its last and most violent expression in the final
great rebellion against God immediately before the return of Christ (1 John
2:18; Dan. 9:27; 11:36-39)”[7]
Again Stephen Thorsan opines that, “John wrote not only that many antichrists
had already come but also that a particular antichrist is coming (1 John 2:
18-22; 4:1-3), that is the man of lawlessness which had not yet been revealed;
this man will do counterfeit miracles, signs and wonders and set him up in
God’s temple, proclaiming himself to be God (1 Thess. 2:1-10; Rev.13:14-15)”[8]
B.
Messiah
However Messiah
is considered as the secondary feature of apoclaypticism, the Christian
apocalypses must have a messiah-namely Jesus Christ (in his second advent, not
his first). Jewish apocalypses may or may not have a messiah. None is presented
in Isa. 24-27 and in Daniel, for the Danielic Son of man is actually the
personification of the righteous remnant of Israel. On the other hand, the son
of man a glorious and powerful pre-existed heavenly messiah, plays an important
part in the similitude of Enoch.[9]
Strictly speaking, without a messiah there can be no messianic kingdom
between the present age ruled over by Satan and God’s future age. It is why the
introduction into the pattern to provide a special but indefinite role to Jesus
Christ on his return.[10]
C.
Eschatology
Eschatology is
the term used to define the teaching form Scripture concerning the final
consumption of all things. The ideas and concept come to expression in
apocalyptic writings range broadly from ancient mythic motifs to biblical
themes to speculation reflecting a Hellenistic milieu. As the genre
“apocalypse” enjoys pride of place on the literary plane, a world view we can
designate “apocalyptic eschatology” more frequently than any other perspective
provides the conceptual framework. Eschatology can be understood as the study
of end-time events, developed earlier in biblical prophecy. The perspective of
apocalyptic eschatology can best be understood as an outgrowth form prophetic
eschatology within which the diverse materials encompassed by the apocalyptic
writings are interpreted.[11]
D.
Hope
In a special
manner apocalyptic literature provides the sense of belonging to a larger
historical pattern of reality and hence offers a framework for defining a sense
of personal meaning. The great theological contribution of apocalyptic
literature is that the hope for humanity can be radically transformed for the
better. The transcendence of death in the form of bodily resurrection is seen
by some as the supreme achievement of apocalyptic thought so we can conclude
that the message of apocalyptic is one of hope in the final victory of the good
over evil.[12]
There will be New Heaven and New Earth and he will establish the justice and
V.
Our findings
Apocalypses is
one of the hope for the people who are facing trouble, persecution and crisis.
Apocalyptic literature has always been God’s way for comforting God’s people in
need. During the exile the people of Judah faced many challenges regarding
their faith and their religion. The situation after the exile was not so good.
Greek and Roman rule kept the people in the need of the divine intervention.
The situation that the people are facing can be compared with the situation
then, believers are facing injustice for the local society level and also form
the government level and as well as been persecuted because of their faith. Now
in this situation the hope of the apocalypses comforts them by saying that the
antichrist with be bitten down and the justice will be removed and the rule of
the Son of man will be established and there will be justice and there will be
peace and joy. The people who trust in the Lord will rule with the King of
kings for thousand years and stay in peace and fellowship for eternity.
VI.
Conclusion
After the above
mentioned facts we can conclusive say that the God is sovereign over the
history and everything that has happened and will happen is in his control so
we need not to fear for tomorrow but trust in the Lord.
[1]M.
Rist, “Apocalipticism”, The Interpreters Dictionary
of the Bible, edited by George AothurButrick (USA: Abingdon Press, 1962), 157.
[2]Ward
Gasque, “Apocalyptic Literature”, The
Zondervan Pictorial Encyclopedia of the Bible, edited by Merrill C. Tenney
(USA: Zondervan Publishing house, 1976), 200.
[3]Ward
Gasque, “Apocalyptic Literature”, The
Zondervan Pictorial Encyclopedia of the Bible,202.
[4] M.
Rist. “Apocalypticism”, The Interpreter’s Dictionary of the Bible, 158.
[5]M.
Rist. “Apocalypticism”, The Interpreter’s Dictionary of the Bible, 160.
[6]M.
Rist. “Apocalypticism”, The Interpreter’s Dictionary of the Bible, 160.
[7] Don
Fleming, “Antichrist”, Bridge Bible Dictionary (Canada: Bridge way
Publication, 1990), 20.
[8]
Stephen Thorsan,,Theological Topics (Nepal: Samdan Publishers, 2010),
50.
[9] M.
Rist, “Apocalyptic”, The Interpreter’s Dictionary of the Bible, 159.
[10] M.
Rist, “Apocalyptic”, The Interpreter’s Dictionary of the Bible, 159-160.
[11] Paul
D. Hanson, “Apocalypses and Apocalypticism”, Anchor Bible Dictionary,
Vol. 1, eds., David Noel Freedman, (U.S.A.: Doubleday Dell Publishing Group,
1992), 280-281.
[12]
Zachary Hayes, “Pastoral-Liturgical Tradition”, The Collegeville Pastoral
Dictionary of Biblical Theology, eds., Carroll Stuhlmuller (Bangalore:
Theological Publications in India, 2011), 40.
History of Early Church
I.
Introduction
It very
important for any enthusiastic Christian to know about the history of the
church. It is interesting how the promise that Jesus gave before his ascension
to heaven of sending the Holy Spirit and his Disciples being witness form
Jerusalem to the ends of the earth. One must have the clear understanding of
the history of the early church to understand the work and ministry of the
church in the present day context. One should have the faith and perseverance
of the early Christians to be encouraged to live and preach the gospel like the
first century Christians did. So this paper is an attempt to dig out the
context and the development of the early church to encourage the believers
today.
II.
Definition of the
Church
The
word translated "church" in the English Bible is ekklesia.
This word is the Greek words kaleo(to call), with the prefix ek
(out). Thus, the word means "the called out ones." However, the
English word "church" does not come from ekklesia but from the
word kuriakon, which means "dedicated to the Lord." This word
was commonly used to refer to a holy place or temple. By the time of Jerome's
translation of the New Testament from Greek to Latin, it was customary to use a
derivative of kuriakon to translate ekklesia.[1]
The church is not a building; it is a group of people. It is
not a denomination; it is everyone who has received the Holy Spirit. And it
doesn't grant salvation; it is people, loving and glorifying God and teaching
others about a saving knowledge of Christ. According to Paul Church is Christ's
body on earth, bride of Christ. As believers, we are joined with all Christians
from Peter to the smallest child in the body of Christ, encouraging, teaching,
and building one another up in the knowledge and grace of the Lord Jesus
Christ.
III.
From Jerusalem to Rome
Gospels
of Matthew clearly depicts how the coming of Christ has stablished the kingdom
of God. How the life, death and resurrection of Jesus gave the new hope to the
human kind and the same massage was preached in and through the life of the
disciples of Jesus. The first Christians were Jews differentiated form their
fellow countrymen by their faith that in Jesus of Nazareth the Messiah of the
nation's expectation had now come.[2] From
the first church was deeply conscious of its solidarity with Israel, and of the
continuity of God's action in the past with his present activity in Jesus of
Nazareth and in his followers. At first Christianity must certainly have
appeared only as one more sect or group within a Judaism that was already
accustomed to considerable diversity in religious expression.[3] The
Book of Acts gives a detailed account of the growth and spread of the early
church. Christianity spread with remarkable rapidity in Syria and
north-westwards into Asia Minor and Greece.
A. In
Jerusalem and in all Judea
The
Old Testament had spoken again and again of the common dwelling of the Holy
Spirit. In Acts chapter 2 fulfills the promise made in OT as we as the promise
of Jesus not to live the disciples alone. Acts chapter 2 to 7 is all about the
church in Jerusalem, how the church was established on the day of the Pentecost
and its growth. At Pentecost Jesus sent Holy Spirit to strengthen the timid
believers.All of them were filled with the Holy Spirit and began to speak in
other languages, as the Spirit gave them the ability (Acts 2:4). Now there were
devout Jews from every nation under heaven living in Jerusalem. And at this
sound the crowd fathered and was bewildered, because each of one heard them
speaking in the native language of each (Acts 2:5-6).
All
were amazed and perplexed, saying to one another, "what does this
mean?" but others sneered and said, "They are filled with new
wine." But Peter, standing with the eleven, raised his voice and addressed
them, "Men of Judea and all who live in Jerusalem, let this be known to
you, and listen to what I say, indeed, these are not drunk, but they are filled
with Holy Spirit, as prophet Joel has spoken. After his preaching great many
numbers were converted to Christ, that day about 3000 men took baptism.
The life among the believers was one
of the most wonderful things to see. They used to live in peace and harmony,
sharing what they had.One day Peter and John were going up to the temple at the
hour of prayer at afternoon. And a man lame from birth bagging in front of the
gate named Beautiful. Peter and John saw him and Peter healed that man in the
power of Holy Spirit. The witness of that man spared all over. Peter and John
were bold enough to testify before the council. After the growth of the church,
Apostle appointed 7 deacons to minister the believers and the church continued
to grow in number.
B. In
Samaria
After
the death of Stephen in Acts 7:60, the severe persecution began against the
church in Jerusalem, and all except the apostles were scattered throughout the
countryside of Judea and Samaria. Those who were scattered went from place to
place, proclaiming to word. Philip went down to the city of Samaria and
proclaimed the Messiah to them. The crowds with one accord listened eagerly to
what was said by Philip, hearing and seeing the signs that he did for unclean
spirits, crying with loud shrieks, came out of many who were possessed; and
many others who were paralyzed or lame were cured. So there was great joy in
that city (Acts 8:4-7).
Again
an angel of the Lord said to Philip. "Get up and go toward the south to
the road that goes down from Jerusalem to Gaza." (Acts 8:27). Philip went
there and met an Ethiopian eunuch, a court official of the Candace, queen of
the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to
worship and was returning home. On the journey he was reading the prophet
Isaiah. And Philip heard him and went to him, preached and baptized him.
C. To
the Ends of the Earth
The
Gospel spread beyond Samaria. Meanwhile Saul, still breathing threats and
murder against the disciples of the Lord, went to the high priest and asked him
for letters to the synagogues at Damascus, so that if he found any who belonged
to the Way, men or women. He might bring them bound to Jerusalem. On the way to
Damascus, Paul encounters the Lord and starts trusting in him. Paul then
started preaching in Damascus and beyond. After Paul was introduced to Apostles
by Barnabas in Jerusalem, both served the Lord in Antioch. In Acts 13 Barnabas
and Paul were appointed as the missionary to the Gentile world. Paul traveled
for 3 missionary journey to preach the Gospel in Galatia, Asia Minor, Macedonia
and planting the church undergoing many ups and downs and severe persecution.
Finally Paul was taken to Rome as a Prisoner.
IV.
Faith and Order
The
main moto of the early church was to preach the good news of Jesus Christ, that
he has come, sacrificed himself for human sin and God raised Him from the dead,
ascended to heaven, and is again coming back to judge the living and the dead.
Anyone who believes in Jesus will be saved and will have the everlasting life.
This is the good news that the early Christians had believed and preached to
the rest of the word. For this very news they were willing even to die. The
first Christians lived under a completely different set of principles and
values than the rest of mankind. They rejected the world's entertainment,
honors, and riches. They were already citizens of another kingdom, and they
listened to the voice of a different Master. This was as true of the second
century church as it was of the first.
At first the Christians were very
simple fellowship of the followers of Jesus (Acts 2:42-46) with little or no
organization. They continued to meet for worship in the temple, in the Jewish
synagogues (Acts 3: 1ff.), and in homes (Acts 2:2; 12:12; 20:7-8). With the
expansion of the Church i.e. with the growth of the church in number the church
started needing the organizational structure. The loosely organized society
that characterized the beginning of the church began to experience conflict
(Acts 6:1-6) and the urgency for office and leadership in the church, other
than the office of apostle, first arose from the conflict in the church over
how to care for the needs of its people.[4]
V.
The Church Sacraments
A. Baptism
Baptism
is one of the sacrament which was explicitly commanded by Jesus to follow it.
Generally the practice of Baptism in NT is to immerse or put completely under
the water. Jesus commanded to preach the gospel and baptize whoever believes.
According to Paul, faith and baptism are interlinked in such a way the
theological understanding of faith that turns to the Lord for salvation and of
baptism where in faith is declared is one and same.[5] We
find every time anyone believes in Jesus, they were baptize in the name of the
Father, the Son and the Holy Spirit. The tradition of the observance may vary
according to the context but the significance to baptism was always there. We
can view the meaning of Baptism in three aspect; first, Death (ritual imitation
of the crucifixion of Jesus with a moral application cf. Rom. 6:1-3; Luke
12:50), second, Life, (ritual imitation of the resurrection of Jesus with a
moral application, regeneration or rebirth, bestowal of the Spirit), and third,
Cleansing (moral purification, forgiveness of sins).[6]
B. Lord's
Supper
The
Lord's Supper is not the Passover meal even if the root may seem like it, but
it is the last supper taken place within the time frame of a Passover meal
(Matt. 26:26; Mark 14:22; Luke 22:15-17). Luke mentions to clearly, these
references to the "breaking of Bread" are understood as the
fulfillment of Jesus command to "do this in remembrances of me". It
is also known as "love feasts", in early church the Lord's Supper was
celebrated in connection with love feast (Acts 2:42-46) where they continuing
in the teachings of the Apostles and in fellowship (the love feast), the
breaking of bread (the supper) and prayer.[7] It is
also called "the Lords Table" (1 Cor. 10:21) "communion"
cup of blessing and breaking of bread. The word "Eucharist" was used
by early church in Bible which means giving of thanks. The basic meaning if
Lord's Supper is unity with Christ as well as with the Believers. In 1 Cor. 10
and 11, Paul gives a detailed information about the Holy Communion, why and how
to take it. It is another sacrament which was and is most significant aspect of
the Christian faith, in early church as well as today's church.
VI.
Application
As
we saw the history of the early Church according to the Book of Acts. The
church then has to undergo through severe persecution but the believers stood
firm in their faith, living and proclaiming the good news of Christ. They were
very confident on the teachings of Jesus, the life, death, resurrection, ascension
and second coming. Now as a church we have the delegated responsibility to
preach gospel through our life and words. We also have the challenge to depend
on the Holy Spirit for day to day life as well as to manage the church with the
good administration so the every believer is given equal importance despite of
their caste, class and education.
VII.
Conclusion
We
are very blessed to read the history of the word turning upside down with the
coming of the Holy Spirit, proclaiming the good news by the few timid disciple
to the whole world and impacting the world.
[1]
http://www.xenos.org/classes/um1-1a.htm#sthash.2lUvlaSR.dpuf
[2] Henry
Chadwick, The Early Church, (Australia: Penguin Books, 1971), 9.
[3]Henry
Chadwick, The Early Church,12-3.
[4] Early
Christianity and its Sacred Literature, 226-27.
[5] G. R.
Beasley Murray, "Baptism", Dictionary of Paul and His Letters,
Edited by, Gerald F. Hawthrone(England: Inter-Varsity Press, 1993),62.
[6] D. E.
Aune, "Worship, Early Christian", Anchor Bible Dictionary,
Edited by, David Neol Freedman (USA: Doubleday, 1992), 986.
[7] R. H.
Stein, "Lord's Supper", Dictionary of Jesus and the Gospel,
Edited by, Joel B. Green (England: Inter-Varsity Press, 1992), 449.
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