Print and Place on Fridge

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Copyright  2016 by Daniel Keeran
PRINT AND PLACE ON FRIDGE by Daniel Keeran
No rights reserved solely by the author. The author guarantees all
contents are borrowed and do not infringe upon the legal rights of
any other person or work. Any part of this book may be
reproduced in any form without the permission of the author.
ISBN-13: 978-1534879980
ISBN-10: 1534879986
Printed in the United States of America.
Contact
collegemhc@gmail.com

7
Jesus of Nazareth
“Who do you say I am?”
Legend, Liar, Lunatic, or Lord?
Corroborating witnesses report that Jesus of Nazareth was born of a
virgin, changed water to wine, made the blind see, healed the lame,
raised the dead, walked on water, calmed the storm, fed 5,000 people
with five loaves and two fishes, rose from the dead, and ascended to
heaven. According to witnesses and contemporary biographers, this
Jesus also made the following claims:
I have always existed. John 8:58; 17:5
I am the First and the Last. Revelation 1:17
I hold the keys to death. Revelation 1:18
I have never sinned. John 8:46
I have all authority on heaven and earth. Matthew 28:18
I and the Father are one. John 10:30
I must be placed above your family. Matthew 10:37
I have authority to forgive sins. Mark 2: 5-12
I am the light of the world. John 8:12
I am prophesied about in the Scriptures. Luke 24:25-27
I am from heaven. John 8:23
I will be resurrected. Mark 8:31
I am the bread of life. John 6:35
I will send the Spirit of God Almighty. John 16:7
I am coming again to the earth. Revelation 22:20
I am a king but not of this world. John 18:37
I came to give life. John 5:24; John 10:10
I am the one through whom you must pray. John 16:23-24
I raise the dead and heal diseases. John 11:38-44; Luke 13:32
I will judge the world on Judgment Day. John 5:22-30
The words I have spoken will condemn at the last day. John 12:47-48
I am the Son of God. Matthew 16:16-17
I will raise the dead at the end of time. John 5:28-29
I am the only way to God. John 14:6
My words will never pass away. Matthew 24:35
If you reject me, you reject God himself. Luke 10:16
-adapted by permission from Douglas A. Jacoby,
Compelling Evidence for God and the Bible*
How To Become A Christian
www.box.com/lovegod

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Evidences of the Supernatural
"As to this salvation, the prophets who prophesied of the grace that
would come to you made careful searches and inquiries, seeking to know
what person or time the Spirit of Christ within them was indicating as He
predicted the sufferings of Christ and the glories to follow. It was
revealed to them that they were not serving themselves, but you, in these
things which now have been announced to you through those who
preached the gospel to you by the Holy Spirit sent from heaven - things
into which angels long to look." - 1 Peter 1:10-12
The following details from eyewitnesses and their assistants,
selected below out of hundreds contained in ancient Hebrew
writings that pre-date Jesus, confirm his identity as the
Messiah, the promised one who would save Israel as well as
the Gentiles who turn to God.
1. He would be born in the town of Bethlehem.
- Micah 5:2 (700 BC) fulfilled in Matthew 2:1-6.
Micah 5:2 But you, Bethlehem Ephrathah, though you are
small among the clans of Judah, out of you will come for me
one who will be ruler over Israel, whose origins are from of
old, from ancient times.
Matthew 2:1-5 After Jesus was born in Bethlehem in Judea,
during the time of King Herod, Magi from the east came to
Jerusalem and asked, “Where is the one who has been born
king of the Jews? We saw his star when it rose and have come
to worship him.” When King Herod heard this he was
disturbed, and all Jerusalem with him. When he had called
together all the people’s chief priests and teachers of the law,
he asked them where the Messiah was to be born. “In
Bethlehem in Judea,” they replied, “for this is what the
prophet has written…”

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2. He would be born of a virgin.
- Isaiah 7:14 (700 BC) fulfilled in Matthew 1:18-25.
Isaiah 7:14 Therefore the Lord himself will give you a sign:
The virgin will conceive and give birth to a son, and will call
him Immanuel.
Matthew 1:18 This is how the birth of Jesus the Messiah
came about: His mother Mary was pledged to be married to
Joseph, but before they came together, she was found to be
pregnant through the Holy Spirit.
3. He would perform miracles.
– Isaiah 35:5-6 (700 BC) fulfilled in all the gospel accounts.
Isaiah 35:5-6 Then will the eyes of the blind be opened and
the ears of the deaf unstopped. Then will the lame leap like a
deer, and the mute tongue shout for joy.
4. He would calm the storm.
- Psalm 107:29 (1000 BC) fulfilled in Mark 4:39.
Psalm 107:29 He stilled the storm to a whisper; the waves of
the sea were hushed.
Mark 4:39 He got up, rebuked the wind and said to the
waves, “Quiet! Be still!” Then the wind died down and it was
completely calm.
5. He would speak in parables.
– Psalm 78:2 (1000 BC) fulfilled in Mark 4:34.
Psalm 78:2 I will open my mouth with a parable; I will utter
hidden things, things from of old.
Mark 4:34 He did not say anything to them without using a
parable. But when he was alone with his own disciples, he
explained everything.

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6. He would enter Jerusalem as a lowly king on a donkey.
– Zechariah 9:9 (500 BC) fulfilled in Matthew 21:6-9.
Zechariah 9:9 Rejoice greatly, Daughter Zion! Shout, Daughter
Jerusalem! See, your king comes to you, righteous and
victorious, lowly and riding on a donkey, on a colt, the foal
of a donkey.
Matthew 21:6-8 The disciples went and did as Jesus had
instructed them. They brought the donkey and the colt and
placed their cloaks on them for Jesus to sit on. A very large
crowd spread their cloaks on the road, while others cut
branches from the trees and spread them on the road.
7. The price of his betrayal would be thirty pieces of silver.
– Zechariah 11:12-13 (500 BC) fulfilled in Matthew 26:14-15
and Matthew 27:3-10.
Zechariah 11:12-13 I told them, “If you think it best, give me
my pay; but if not, keep it.” So they paid me thirty pieces of
silver. And the Lord said to me, “Throw it to the potter”—the
handsome price at which they valued me! So I took the thirty
pieces of silver and threw them to the potter at the house of
the Lord.
Matthew 26:14-15 Then one of the Twelve—the one called
Judas Iscariot—went to the chief priests and asked, “What
are you willing to give me if I deliver him over to you?” So
they counted out for him thirty pieces of silver.
Matthew 27:3-10 When Judas, who had betrayed him, saw
that Jesus was condemned, he was seized with remorse and
returned the thirty pieces of silver to the chief priests and
the elders. “I have sinned,” he said, “for I have betrayed
innocent blood.”

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“What is that to us?” they replied. “That’s your
responsibility.”
So Judas threw the money into the temple and left. Then he
went away and hanged himself. The chief priests picked up
the coins and said, “It is against the law to put this into the
treasury, since it is blood money.” So they decided to use the
money to buy the potter’s field as a burial place for
foreigners.
8. His death would be as a sacrificial lamb.
– Isaiah 53:5-8,10-11 (700 BC) fulfilled in John 1:29.
Isaiah 53:5-8 But he was pierced for our transgressions, he
was crushed for our iniquities; the punishment that brought
us peace was on him, and by his wounds we are healed. We
all, like sheep, have gone astray, each of us has turned to our
own way; and the Lord has laid on him the iniquity of us all.
He was oppressed and afflicted, yet he did not open his
mouth; he was led like a lamb to the slaughter, and as a
sheep before its shearers is silent, so he did not open his
mouth. By oppression and judgment he was taken away. Yet
who of his generation protested? For he was cut off from the
land of the living; for the transgression of my people he was
punished.
John 1:29 The next day John saw Jesus coming toward him
and said, “Look, the Lamb of God, who takes away the sin of
the world!
9. Lots would be cast for his garment.
– Psalm 22:18 (1000 BC) fulfilled in John 19:23-24.
Psalm 22:18 They divide my clothes among them and cast
lots for my garment.

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John 19:23-24 When the soldiers crucified Jesus, they took
his clothes, dividing them into four shares, one for each of
them, with the undergarment remaining. This garment was
seamless, woven in one piece from top to bottom. “Let’s not
tear it,” they said to one another. “Let’s decide by lot who
will get it.” This happened that the scripture might be
fulfilled that said, “They divided my clothes among them and
cast lots for my garment.” So this is what the soldiers did.
10. Death by crucifixion: hands and feet pierced.
– Psalm 22:16 (1000 BC) fulfilled in Matthew 27:38.
Psalm 22:16 Dogs surround me, a pack of villains encircles
me; they pierce my hands and my feet.
John 20:25 So the other disciples told him, “We have seen the
Lord!” But he said to them, “Unless I see the nail marks in his
hands and put my finger where the nails were, and put my
hand into his side, I will not believe.”
11. The words spoken by those mocking him at his death.
– Psalm 22:7,8 (1000 BC) fulfilled in Matthew 27:42-43.
Psalm 22:7,8 All who see me mock me; they hurl insults,
shaking their heads. “He trusts in the Lord,” they say, “let
the Lord rescue him. Let him deliver him, since he delights in
him.”
Matthew 27:42-43 “He saved others,” they said, “but he can’t
save himself! He’s the king of Israel! Let him come down now
from the cross, and we will believe in him. He trusts in God.
Let God rescue him now if he wants him, for he said, ‘I am
the Son of God.’”

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12. He would be buried in a rich man’s tomb.
– Isaiah 53:9 (700 BC) fulfilled in Matthew 27:57-60.
Isaiah 53:9 He was assigned a grave with the wicked, and
with the rich in his death, though he had done no violence,
nor was any deceit in his mouth.
Matthew 27:57-60 As evening approached, there came a rich
man from Arimathea, named Joseph, who had himself
become a disciple of Jesus. Going to Pilate, he asked for
Jesus’ body, and Pilate ordered that it be given to him. Joseph
took the body, wrapped it in a clean linen cloth, and placed
it in his own new tomb that he had cut out of the rock.
13. He would return to life.
– Psalm 16:10 (1000 BC); Isaiah 53:10-11 (700 BC) fulfilled in
Matthew 28:5-6.
Psalm 16:10 For You will not abandon my soul to Sheol; Nor
will You allow Your Holy One to undergo decay.
Isaiah 53:10-11 Yet it was the Lord’s will to crush him and
cause him to suffer, and though the Lord makes his life an
offering for sin, he will see his offspring and prolong his days,
and the will of the Lord will prosper in his hand. After he has
suffered, he will see the light of life and be satisfied; by his
knowledge my righteous servant will justify many, and he will
bear their iniquities.
Matthew 28:5-6 The angel said to the women, “Do not be
afraid, for I know that you are looking for Jesus, who was
crucified. He is not here; he has risen, just as he said. Come
and see the place where he lay.”

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14. He would be Light to the Gentiles.
– Isaiah 42:1; Isaiah 49:6 (700 BC) fulfilled in Luke 2:29-32.
Isaiah 42:1 “Here is my servant, whom I uphold, my chosen
one in whom I delight; I will put my Spirit on him, and he will
bring justice to the nations.”
Isaiah 49:6 he says: “It is too small a thing for you to be my
servant to restore the tribes of Jacob and bring back those
of Israel I have kept. I will also make you a light for the
Gentiles, that my salvation may reach to the ends of the
earth.”
Luke 2:29-32 “Sovereign Lord, as you have promised, you may
now dismiss your servant in peace. For my eyes have seen
your salvation, which you have prepared in the sight of all
nations: a light for revelation to the Gentiles, and the glory
of your people Israel.”
15. He would bring a new testament or covenant.
– Jeremiah 31:31 (600 BC) fulfilled in Luke 22:20.
Jeremiah 31:31 “The days are coming,” declares the Lord,
“when I will make a new covenant with the people of Israel
and with the people of Judah.”
Luke 22:20 In the same way, after the supper he took the cup,
saying, "This cup is the new covenant in my blood, which is
poured out for you.”
For more about the Christian community, see
www.sichurchofchrist.com
MAYBE YOU HAVE THOUGHT ABOUT BECOMING A CHRISTIAN

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What Will You Do?
Suppose you saw a homeless man reach out his hand
and raise a dead person to life and speak to a violent
storm and command it to be calm, and you saw it
happen.
What would you think?
You heard the same man teach people to love their
enemies and to care for the poor. You saw him feed
5,000 hungry people starting with just five loaves and
two fishes with 12 baskets of food left over after the
meal. After that, you saw the man beaten and killed
by his enemies, and then you saw him alive again a
few days later.
What would you think?
His first followers said he is the creator of the
universe, that his death was an act of divine love to
take away the sins of all who come to him, and that
he promised never-ending life to all who follow. The
last time they saw him, he was taken up into the sky,
and they reported that angels appeared who said he
would return the same way he left.
What do you think? What will you do?
Contact collegemhc@gmail.com

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The Way of the Cross
On Pain and Suffering
It is an honour to suffer because we know it is a small bit of
what Christ suffered, and it is a way of sharing His
suffering. Only Christianity provides this approach to
suffering because only Jesus Christ suffered and died for
humanity.
I was able to endure excruciating pain by visualizing the
suffering of Jesus on the cross and realizing my
suffering was much less than His suffering. My suffering
was painful, and it was like His suffering in some way, yet
my suffering was so much less than His suffering. Strange
as it sounds, I welcomed the painful spasms as an
opportunity to go to the cross and in a way to join the
suffering of Christ. I did not try to make the spasms
happen, but when they came, I could endure them as an
honour to share even a small part of what His suffering
must have been like.
Addiction can be overcome by accepting the suffering
required to resist temptation as Jesus faced temptation in
the desert. One can face death in the same way, looking to
Him who suffered and died for us.
And he said to all, “If anyone would come after me, let him
deny himself and take up his cross daily and follow
me.” - Luke 9:23
Then Pilate took Jesus and had him flogged. The soldiers
twisted together a crown of thorns and put it on his
head. They clothed him in a purple robe and went up to

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him again and again, saying, “Hail, king of the Jews!” And
they slapped him in the face. - John 19:1-3
There they nailed him to the cross. - John 19:18
I am poured out like water, and all my bones are out of
joint. My heart has turned to wax; it has melted within
me. My mouth is dried up like a potsherd, and my
tongue sticks to the roof of my mouth; you lay me in the
dust of death. - Psalm 22:14-15
his appearance was so disfigured beyond that of any
human being and his form marred beyond human
likeness - Isaiah 52:14
But the LORD has caused the iniquity of us all to fall on
Him. He was oppressed and afflicted….
- Isaiah 53:6-7
Going a little farther, he fell with his face to the ground
and prayed, "My Father, if it is possible, may this cup be
taken from me. Yet not as I will….” - Matthew 26:39
And in His anguish, He prayed more earnestly, and His
sweat became like drops of blood falling to the ground.
- Luke 22:44
Because he himself suffered when he was tempted, he is
able to help those who are being tempted. - Hebrews 2:18
I consider that our present sufferings are not worth
comparing with the glory that will be revealed in us.
- Romans 8:28
that I may know Him and the power of His resurrection and
the fellowship of His sufferings, being conformed to

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His death; in order that I may attain to the resurrection
from the dead. - Philippians 3:10
Blessed be the God and Father of our Lord Jesus Christ,
the Father of mercies and God of all comfort, who comforts
us in all our affliction, so that we may be able to comfort
those who are in any affliction, with the comfort with
which we ourselves are comforted by God. For as we
share abundantly in Christ's sufferings, so through
Christ we share abundantly in comfort too. If we are
afflicted, it is for your comfort and salvation; and if we are
comforted, it is for your comfort, which you experience
when you patiently endure the same sufferings that we
suffer. Our hope for you is unshaken, for we know that as
you share in our sufferings, you will also share in our
comfort. - 2 Corinthians 1:3-7
always carrying about in the body the dying of Jesus,
so that the life of Jesus also may be manifested in our
body. For we who live are constantly being delivered over
to death for Jesus' sake, so that the life of Jesus also may
be manifested in our mortal flesh - 2 Corinthians 4:10-11
Consider it pure joy, my brothers and sisters, whenever
you face trials of many kinds…
- James 1:2
Blessed is the man who remains steadfast under trial, for
when he has stood the test he will receive the crown of life,
which God has promised to those who love him.
- James 1:12
For I am sure that neither death nor life, nor angels nor
rulers, nor things present nor things to come, nor
powers, nor height nor depth, nor anything else in all
creation, will be able to separate us from the love of
God in Christ Jesus our Lord. - Romans 8:39

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And after you have suffered a little while, the God of all
grace, who has called you to his eternal glory in Christ, will
himself restore, confirm, strengthen, and establish you.
- 1 Peter 5:10
For we know that if the tent that is our earthly home is
destroyed, we have a building from God, a house not
made with hands, eternal in the heavens. For in this tent
we groan, longing to put on our heavenly dwelling…
- 2 Corinthians 5:1-2
Now I rejoice in what I am suffering for you, and I fill up
in my flesh what is still lacking in regard to Christ's
afflictions, for the sake of his body, which is the church.
- Colossians 1:24
Not only that, but we rejoice in our sufferings, knowing
that suffering produces endurance, and endurance
produces character, and character produces hope…
- Romans 5:3-4

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LoveThe kind of love in the following passages is undeserved or
unconditional favour. This is the love God had for the world in
giving Jesus to be a sacrifice for sin. This love prefers to die
rather than to kill because it is sacrificial in imitation of the love
of Jesus in taking on the sins of the world in his suffering and
death. It is the love we must have for everyone, and it is the
foundation of healthy relationships with self and others.
Protecting the innocent against the unjust assailant, and if all
nonviolent means fail, may require the death of the follower of
Jesus who died for his enemies.
Matthew 5:44, 46 – love your enemies….there is no value
in loving those who love you.
Matthew 19:19; 22:39 – love your neighbor as yourself.
Luke 6:27-32 – love, bless, do good, pray for enemies.
John 3:16 - For God so loved the world that he gave his
one and only Son, that whoever believes in him shall not
perish but have eternal life.
John 13:34 – love one another.
John 14:23 - Jesus replied, "Anyone who loves me will
obey my teaching. My Father will love them, and we will
come to them and make our home with them.”
John 15:12, 17 – love one another.
John 15:13 – greater love has no man than to lay down
his life for his friend.
Romans 5:5 - hope does not put us to shame, because
God's love has been poured out into our hearts through
the Holy Spirit.
Romans 5:8 - God demonstrates His own love toward
us, in that while we were yet sinners, Christ died for us.
Romans 12:9 – let love be genuine.

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Romans 13:8 – owe no one anything but to love.
Romans 13:10 - love does no wrong to a neighbor;
therefore love is the fulfilling of the law.
1 Corinthians 13:4-7 – love is patient and kind, is not
irritable or resentful… bears all things, endures all things.
1 Corinthians 16:14 – let all things be done in love.
Galatians 5:13 – by love serve one another.
Galatians 5:22 – love is fruit of the Spirit.
Ephesians 4:2 – bearing with one another in love.
Ephesians 5:2 – Live a life of love just as Christ loved
us and gave himself for us as a sweet-smelling offering
and sacrifice to God.
Colossians 3:12-14 - Therefore, as God’s chosen people,
holy and dearly loved, clothe yourselves with
compassion, kindness, humility, gentleness and
patience. Bear with each other and forgive one another if
any of you has a grievance against someone. Forgive as
the Lord forgave you. And over all these virtues put on
love, which binds them all together in perfect unity.
1 Thessalonians 3:12 - May the Lord make your love
increase and overflow for each other and for everyone
else, just as ours does for you.
1 Peter 2:17 – love the brotherhood.
1 John 2:15 – love not things in the world.
1 John 3:16,17 – love is to give to the needs of others
and to lay down one’s life.
1 John 4:9-11 – By this the love of God was manifested in
us, that God has sent His only begotten Son into the world
so that we might live through Him. In this is love, not that
we loved God, but that He loved us and sent His Son to
be the sacrifice for our sins. Beloved, if God so loved us,
we also ought to love one another.

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The Love of God: A Meditation
The Heart and Message of the Cross
And so we know and rely on the love God has for us. God is love.
Whoever lives in love lives in God, and God in them. – 1 John 4:16
Christians possess the most powerful weapon against
terrorism and violence. That weapon is love! Yet we do
not know how to use this love. We use love by dying for
our enemies just as our Leader died for us when we
were his enemies when he could have destroyed us.
And he called unto him the multitude with his disciples,
and said unto them, If any man would come after me, let
him deny himself, and take up his cross, and follow
me. - Mark 8:24
God's love has been poured out into our hearts
through the Holy Spirit, who has been given to us.
- Romans 5:5
But God demonstrates his own love for us in this:
While we were still sinners, Christ died for us.
- Romans 5:8
Therefore, since we have now been justified by His
blood, how much more shall we be saved from wrath
through Him! - Romans 5:9
For if, while we were God's enemies, we were
reconciled to him through the death of his Son, how
much more, having been reconciled, shall we be saved
through his life! - Romans 5:10

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The Heart of the Cross
When judged, we may tend to judge in return. How can
we transform our judgment and condemnation of others
into caring and compassion for them? What does the
cross teach us?
At the heart of our faith is the cross, and at the heart of
the cross is the love of God who suffered for our
offenses. The cross teaches us to love and care for
those who offend us. This kind of love is so against our
emotional and cultural custom that sometimes we can’t
see it. We can’t grasp it. The next time you are offended,
remember these words:
John 3:16 For God so loved the world that he gave his
one and only Son...
Romans 5:5 And hope does not put us to shame,
because God’s love has been poured out into our
hearts through the Holy Spirit, who has been given to
us.
Romans 5:8-10 But God demonstrates his own love
for us in this: While we were still sinners, Christ died for
us. Since we have now been justified by his blood, how
much more shall we be saved from God’s wrath through
him! For if, while we were God’s enemies, we were
reconciled to him through the death of his Son
2 Thessalonians 3:5 Now may the Lord direct your
hearts into the love of God and into the patience of
Christ.

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Ephesians 5:1-2 Follow God’s example, therefore, as
dearly loved children and walk in the way of love,
just as Christ loved us and gave himself up for us as a
fragrant offering and sacrifice to God.
1 John 3:16 This is how we know what love is: Jesus
Christ laid down his life for us. And we ought to lay
down our lives for our brothers and sisters.
1 John 4:10 This is love: not that we loved God, but
that he loved us and sent his Son as an atoning
sacrifice for our sins.
1 John 4:19-21 We love because he first loved us....
Anyone who loves God must also love their brother and
sister.
The prophet Isaiah (chapter 53) said of Christ, “By
oppression and judgment he was taken away.” Yet when
Jesus was suffering mockery and condemnation on the
cross, he said, “Father forgive them.....” And Peter
observed of Christ that “When they hurled their insults at
him, he did not retaliate; when he suffered, he made
no threats.”
2 Corinthians 13:11 Finally, brothers and sisters, rejoice!
Strive for full restoration, encourage one another, be of
one mind, live in peace. And the God of love and
peace will be with you.

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Nonviolence in Early Christian Thought
First Century
Love your enemies – Luke 6:27-28 do good to those
who hate you, bless those who curse you, pray for those
who mistreat you.
But I tell you, do not resist an evil person.
– Matthew 5:38-39 If anyone slaps you on the right
cheek, turn to them the other cheek also.
Stephen stoned – Acts 7:54-60 when stoned to death,
Stephen says “forgive them”.
Christians dragged to prison and death - Acts 8:1-3,
Acts 22:3-5, Acts 26:9-11, Galatians 1:13
James killed – Acts 12:1-3 was killed with the sword.
Paul threatened and arrested – Acts 28:19 had no
charge to bring against those who conspired to kill him.
Christians treated violently – Romans 12:17- 21
overcome evil with good.
Christian slaves beaten for doing what is right
– 1 Peter 2:18-25 suffer patiently as Christ did.
Do not fear suffering violent attack – 1 Peter 3:14-15,
Rev.2:10 be faithful unto death.
Christians facing opposition were called to have their
own blood shed – Hebrews12:3-4.

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Do not war as the world does but use your spiritual
weapons – 2 Cor. 10:3-6, Eph.6:12-18.
Second to Fourth Century
Ignatius of Antioch (80-140 AD) in Epistle to the
Ephesians: “And let us imitate the Lord, who, when He
was reviled, reviled not again ; when He was crucified,
He answered not; when He suffered, He threatened not;
but prayed for His enemies, Father, forgive them; they
know not what they do. If anyone, the more he is
injured, displays the more patience, blessed is he.”
Justin Martyr (110-165 AD) in Dialogue with Trypho:
“…we who were filled with war, and mutual slaughter,
and every wickedness, have each through the whole
earth changed our warlike weapons,— our swords into
ploughshares, and our spears into implements of tillage,
—and we cultivate piety, righteousness, philanthropy,
faith, and hope…”
“We who formerly used to murder one another do not
only now refrain from making war upon our enemies, but
also, that we may not lie nor deceive our examiners,
willingly die confessing Christ.”
Emperor Caesar Marcus Aurelius to the People of
Rome and to the sacred Senate (180 AD) in The First
Apology of Justin: “I was surrounded by the enemy. And
the enemy being at hand... there was close on us a
mass of a mixed multitude of 977,000 men, which
indeed we saw… Having then examined my own
position, and my host, with respect to… the enemy, I
quickly betook myself to prayer to the gods of my
country. But being disregarded by them, I summoned

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those who among us go by the name of Christians.
And having made inquiry, I discovered a great number
and vast host of them, and raged against them, which
was by no means becoming; for afterwards I learned
their power. Wherefore they began the battle, not by
preparing weapons, nor arms, nor bugles; for such
preparation is hateful to them, on account of the God
they bear about in their conscience. Therefore it is
probable that those whom we suppose to be atheists,
have God as their ruling power entrenched in their
conscience. For having cast themselves on the ground,
they prayed not only for me, but also for the whole
army as it stood, that they might be delivered from
the present thirst and famine. For during five days we
had got no water, because there was none; for we were
in the heart of Germany, and in the enemy's territory.
And simultaneously with their casting themselves on the
ground, and praying to God (a God of whom I am
ignorant), water poured from heaven, upon us most
refreshingly cool, but upon the enemies of Rome a
withering hail. And immediately we recognized the
presence of God following on the prayer - a God
unconquerable and indestructible. Founding upon this,
then, let us pardon such as are Christians, lest they
pray for and obtain such a weapon against
ourselves. And I counsel that no such person be
accused on the ground of his being a Christian. But if
any one be found laying to the charge of a Christian that
he is a Christian, I desire that it be made manifest that
he who is accused as a Christian, and acknowledges
that he is one, is accused of nothing else than only this,
that he is a Christian; but that he who arraigns him
be burned alive. And I further desire, that he who is
entrusted with the government of the province shall not
compel the Christian, who confesses and certifies such a
matter, to retract; neither shall he commit him. And I

30
desire that these things be confirmed by a decree of the
Senate. And I command this my edict to be published in
the Forum of Trajan, in order that it may be read. The
prefect Vitrasius Pollio will see that it be transmitted to all
the provinces round about, and that no one who wishes
to make use of or to possess it be hindered from
obtaining a copy from the document I now publish.”
Irenaeus (120-202 AD) in Against Heresies: “But if the
law of liberty, that is, the word of God, preached by the
apostles (who went forth from Jerusalem) throughout all
the earth, caused such a change in the state of
things, that these [nations] did form the swords and
war-lances into ploughshares, and changed them
into pruning-hooks for reaping the grain, [that is], into
instruments used for peaceful purposes, and that
they are now unaccustomed to fighting, but when
smitten, offer also the other cheek…”
Athenagoras (about 170 AD) in A Plea for the
Christians: “…for we have learned, not only not to return
blow for blow, nor to go to law with those who
plunder and rob us, but to those who smite us on one
side of the face to offer the other side also, and to those
who take away our coat to give likewise our cloak.”
Clement of Alexandria (150-215 AD) in Paedogogus:
“In peace, not in war, we are trained.”
Clement of Alexandria in Protrepticus: “If you enroll as
one of God’s people, heaven is your country and God
your lawgiver. And what are His laws? You shall not kill,
You shall love your neighbor as yourself. To him that
strikes you on the one cheek, turn to him the other
also.”

31
Tertullian (145-220 AD) in On Idolatry: “But how will a
Christian man war, nay, how will he serve even in
peace, without a sword, which the Lord has taken
away? For albeit soldiers had come unto John, and had
received the formula of their rule; albeit, likewise, a
centurion had believed; still the Lord afterward, in
disarming Peter, unbelted every soldier.”
Hippolytus (170-235 AD) in Apostolic Tradition:
"Persons who possess authority to kill, or soldiers,
should not kill at all, even when it is commanded of
them. Everyone who receives a distinctive leading
position, or a magisterial power, and does not clothe
himself in the weaponlessness of which is becoming
to the Gospel, should be separated from the flock."
Hippolytus in Canons: “No Christian should go and
become a soldier unless a commander who has a
sword compels him; let him not draw any guilt of blood
shed upon himself.”
Origen (185-254 AD) in Against Celsus: “To those who
inquire of us from where we come, or who is our
founder, we reply that we have come agreeably to the
counsels of Jesus. We have cut down our hostile,
insolent, and wearisome swords into plowshares.
We have converted into pruning hooks the spears that
were formerly used in war. For we no longer take up
sword against nation, nor do we learn war any more.
That is because we have become children of peace
for the sake of Jesus, who is our leader.”
“We do not indeed fight under him, although he
require it; but we fight on his behalf, forming a special
army -- an army of piety -- by offering our prayers to
God.”

32
Arnobius (died 326 AD) in Against the Heathen: “A
numerous band of men as we are, we have learned from
his teaching and his laws that evil should not be repaid
with evil. Rather, it is better to suffer wrong than to inflict
it. We would rather shed our own blood than stain
our hands and our conscience with that of another.”
Lactantius (220-330 AD, tutor for the emperor
Constantine’s children) in The Divine Institutes: “For how
can a man be just who injures, who hates, who despoils,
who puts to death? And they who strive to be
serviceable to their country do all these things…”
“For when God forbids us to kill, He not only prohibits
us from open violence, which is not even allowed by
the public laws, but He warns us against the
commission of those things which are esteemed
lawful among men. Thus it will be neither lawful for a
just man to engage in warfare, since his warfare is
justice itself, nor to accuse any one of a capital charge,
because it makes no difference whether you put a man
to death by word, or rather by the sword, since it is the
act of putting to death itself which is prohibited.
Therefore, with regard to this precept of God, there
ought to be no exception at all; but that it is always
unlawful to put to death a man, whom God willed to be
a sacred animal.”
Martin of Tours (316-397 AD) in The Paedagogus - “I
am a soldier of Christ. To fight is not permissible for
me.”
Change in the 4th Century
Lactantius (see above) in On the Death of the
Persecutors: “Constantine was directed in a dream to

33
cause the heavenly sign to be delineated on the
shields of his soldiers, and so to proceed to battle.”
Eusebius (260-339 AD, biographer of Constantine) in
The Life of the Blessed Emperor Constantine: “Then, in
his sleep, the Christ of God appeared to him with the
same sign which he had seen in the heavens and
commanded him to make a likeness of that sign which
he had seen in the heavens and to use it as a
safeguard in all engagements with his enemies.”
Ambrose (340-397 AD, teacher of Augustine) in Duties
of Ministers: "For the fortitude which in war defends
the fatherland from barbarians or defends the weak at
home, or companions from thieves is full of justice."
Augustine (354-430 AD) in Epistle 189, To Boniface, A
Soldier: "Do not think that no one can please God
who is a soldier in military arms. Holy David was
among these, to whom the Lord gave such great witness
[see 1 Kings 14.7, where God says David, "followed me
with all his heart, doing only what was right in my eyes:]
and many just men of that time among them. Among
these was Cornelius [Acts 10] to whom the angel was
sent.... Among these were those who came to John for
baptism.... Surely he did not forbid them to serve in
arms, to whom he ordered to be content with their pay.
....Some therefore fight for you by praying against
invisible enemies; you work for them by fighting against
visible barbarians.... So think first of this, when you arm
yourself for battle, that even your bodily strength is
a gift of God...."

34
Related
http://www.amazon.com/Concordance-Testament-
Christian-Pacifism- Nonviolence/dp/1499186436
http://www.amazon.com/Radical-Christianity-Peace-Justice-
Testament/dp/0973454652

35
Decisions for the Poor
In recent decades, a number of benevolent organizations and
non-religious efforts, have made extensive appeals for
contributions from the public. Undoubtedly, we will see more
presentations of this kind as world population increases and as
the gap widens between rich and poor nations. Every Christian
must now ask this question, “What does God expect of me in view
of the millions who are starving right now?”
Good News for the Poor
To answer this question, we will begin with a Messianic
passage found in Isaiah 11, verse 4: “With righteousness he will
judge the needy, with justice he will give decisions for the poor of
the earth.” One of the primary ministries of the Messiah was to
bless the poor. The place of rich and poor in relation to the
Messianic kingdom is introduced by Mary’s magnification of God
and by the first preaching of John the Baptist and of the Christ
himself.
Mary affirms that God has “scattered those who are proud in
their inmost thoughts” and that he has brought down the
powerful and “sent the rich away empty.” Moreover, she declares,
God has “lifted up the humble” and has “filled the hungry with
good things” (Luke 1:51-54).
When John the Baptist appears, he refers to Isaiah 40:3-5 as his
program of ministry. John understands that his purpose is to
prepare the way of the Lord by a type of landscaping that brings
down mountains and hills while the valleys are exalted or filled
in. This is reminiscent of Mary’s statement, for when the
multitude inquire about the proper fruit of repentance, mountains
and hills are lowered and valleys are exalted as John instructs the
people to distribute their abundance to the poor. Even specific
groups among the crowd are divested of their lucrative incomes
as John exhorts soldiers and tax collectors to cease extortion, to

36
collect only the tax due, and to be content with meager wages
(Luke 3:4-14). The powerful and rich are brought down and sent
empty away while the poor and humble are filled with good
things and lifted up, even as Mary had declared concerning the
justice of God.
When Jesus appears, he refers to Isaiah 61:1,2 as his program
of ministry. Jesus understands that he is “anointed to bring good
news to the poor” (Luke 4:18ff). Since the term “Messiah” actually
means “anointed one,” Jesus is announcing that good news for the
poor is at the very heart of his teaching and preaching ministry.
Jesus corroborates the statement of Isaiah 11:4 that he will make
“decisions for the poor of the earth.” In fact, the proof for the
imprisoned John that Jesus was indeed the expected Messiah was
that Jesus was fulfilling the prophecy of Isaiah 61: 1,2, for he was
blessing the afflicted and preaching the Gospel to the poor (Luke
7:21, 22).
The Gospel message of Jesus to the poor themselves is this:
“Blessed are you who are poor, for yours is the kingdom of God”
(Luke 6:20). These are not the spiritually poor but the literally
poor, for in the same address Jesus pronounces a woe upon the
literally rich (v. 24). That the poor filled the kingdom is verified by
James 2:5: “Listen, my dear brothers: has not God chosen those
who are poor in the eyes to world to be rich in faith and to inherit
the kingdom he promised to those who love him?” It is not
surprising that James again echoes Jesus in pronouncing the
strongest condemnation on the rich: “Come now, you rich, weep
and wail because of the misery that is coming upon you” (James
5:1).
A Costly Response Demanded
The message of the New Testament to the rich demands a
costly response, for the rich enter the kingdom and benefit from
the Gospel only as servants of the poor. This is clear from the very
beginning of the preaching of the Gospel of the kingdom, for

37
those who have must distribute to those who have not, in order to
receive John’s baptism (Luke 3:10-11).
To all his disciples Jesus says, “Lay not up treasure on
earth…but lay up for yourselves treasure in heaven” (Matt. 6:19f).
To the little flock Jesus explains how treasure is laid up in heaven:
“Sell what you have and give to the poor” (Luke 12:33). The rich
young ruler was given the same instruction: “Sell your
possessions and give to the poor, and you will have treasure in
heaven” (Matt. 19:21). To the Pharisees, Jesus declared, “Give
what you have to the poor, and all will be clean for you” (Luke
11:41). The mandate of Jesus’ earthly ministry is clear: in order to
be assured of eternal life, heavenly treasure, spiritual cleanness,
the rich must distribute their abundance to the poor.
Zaccheus, the rich tax collector, received salvation - treasure
in heaven - by responding to this new ethic of the Messianic
kingdom. He made a commitment to distribute his wealth to the
poor and to those whom he had oppressed. Surely, by the time he
had kept his promise to restore four-fold to those he had
wronged, Zaccheus would find himself among those to whom the
kingdom belongs (Luke 19:8,9). Because of the radical response of
Zaccheus, we can infer that he had heard Jesus preaching a radical
commitment in terms of distributing one’s wealth to the poor.
Indeed, those who store up treasure for themselves on earth
rather than distributing to the poor are like the rich fool of whom
Jesus speaks. To sacrifice one’s affluence for the poor is to be “rich
toward God” (Luke 12:21; Matt. 25:40). The rich do not give
abundantly and acceptably until they give as the widow who
gave all she had (Mark 12:41f). This teaching from the account of
the widow’s mite should be regarded as providing the definition
of liberality and “sowing abundantly,” as Paul later enjoins (II
Cor.9:6). The widow, however, was not resigned to death by
starvation, for her support came from the temple treasury, but her
degree of giving reinforces what Jesus has said about the
obligation of the rich to give out of their need level, which means
all of their abundance and then some.

38
In the parable of the unjust steward Jesus teaches powerfully
that to withhold God’s trust of worldly wealth from those in need
is embezzlement, and the consequence is to be denied true riches.
“I tell you,” he said, “use worldly wealth to gain friends for
yourselves, so that when it is gone, you will be welcomed into
eternal dwellings” (Luke 16:8-12).
Jesus then immediately gives warning to the wise in the
illustration of the rich man and Lazarus. The fate of the rich man
who failed to come to terms with worldly wealth illustrated Jesus’
pronouncement of woe upon the rich, for they have already
received their comfort in this life (Luke 16:19-25; 6:24). The rich
man died and was refused entrance into eternal dwellings. His
worldly wealth was gone, and he had not been trustworthy.
It is in the context of what is said in the parable of the unjust
steward, illustrated again by the rich man and Lazarus, that we
must understand Jesus’ teaching about serving two masters.
Serving God is using “worldly wealth to gain friends,” thus being
“trustworthy with someone else’s [God’s] property”(Luke
16:9,12). Serving mammon or wealth is withholding God’s trust
from the poor, preferring rather to live in luxury and comfort in a
world of suffering and want (Luke 16: 19-25).
The injunction to distribute one’s abundance makes it
impossible to keep God’s property for self and maintain trust in
God. This is the meaning of Jesus’ statement that “you cannot
serve God and wealth” (Luke 16:13). He who chooses to keep
God’s possessions, has despised God and his will for the affluent:
“What is highly valued among men is detestable in God’s sight”
(Luke 16:15). Giving, not out of one’s wealth, but out of one’s
need, is the teaching of the Kingdom from the words of John the
Baptist to the widow who gave a fraction of a penny.
A universal principle of discipleship is stated in Luke 14:33:
“Any of you who does not give up everything he has cannot be
my disciple.” Jesus is calling upon prospective followers to
forsake, relinquish, or renounce the possession of earthly goods.

39
He is not here speaking of family relationships as in verse 26,
because the Greek phrase for “everything he has” refers to literal
material possessions or earthly goods. “The expression always
(fourteen times) denotes earthly goods in the New Testament” (G.
Kittel, ed., Theological Dictionary of the New Testament, Vol. 8, p. 33).
The same principle is stated in other words when Jesus
commends laying up heavenly treasure instead of, not in addition
to, earthly treasure (Matt. 6:19).
Generosity of Early Christians
Not only does this emphasis pervade the Gospel accounts, but
it is also found throughout the New Testament. The immediate
response of the first Christians was to determine that all things
would be held as common property. This meant that they sold
their possessions and gave to the poor. The result was that no one
among them was in need (Acts 2:44, 45; 4:32, 34, 35). Ananias and
Sapphira felt compelled to do what was being done by others:
selling and giving. Laying the money at the apostles’ feet was not
compulsory, but was simply one method of distribution. Yet there
was perhaps a degree of status attached to the act, at least in the
minds of this couple, who were prompted to go so far as to lie
about having given all (Acts 4:32- 5:11).
Eventually during a long famine, the saints in Jerusalem had
spent their resources. Paul then tried to encourage the same kind
of giving from the Corinthians as had occurred earlier in
Jerusalem, suggesting that the sincerity of one’s love in giving is
to be measured or defined by the example of the Macedonians,
who gave out of “their extreme poverty” (II Cor. 8:2), and by the
example of Christ himself, who “though he was rich, yet for your
sakes he became poor…” (v.9).
Paul does not want to command or compel the Corinthians to
give in this way, because he wants them to be willing and cheerful
in their giving (II Cor. 8:12; 9:7). Yet the expectation is clear in
terms of the degree of giving Paul wants from them, for he
continues by urging, “At the present time your plenty will supply

40
what they need… as it is written, he that gathered much did not
have too much, and he that gathered little did not have too little”
(II Cor. 8:14,15). Further, Paul emphasizes the importance of
sowing generously, defined by the preceding examples of
Macedonia and of Christ, which reflect Jesus’ definition of
abundant giving in the example of the poor widow who gave
more than the rich because she gave what she needed to live on.
The Source and Purpose of Wealth
Paul identifies God as the source of one’s abundance, and the
purpose of God’s gift is two-fold: (1) to provide for the needs of
the one who receives from God, and (2) to allow the one who
receives to provide for the needs of others (Acts 20:34-35; Eph.
4:28). The rich have received from God, not to increase their
enjoyment of luxury and comfort, but to increase their
distribution unto “every good work” and so they “can be
generous on every occasion.” It is through the generosity of the
rich that God “has scattered abroad his gifts to the poor” (II Cor.
9:8-11). When the rich neglect to do this, they have embezzled
God’s gifts and fail in their servant role.
In his first letter to Timothy, Paul suggests that generosity and
good deeds enable one to lay up treasure in heaven – reminiscent
of Jesus’ instruction to the little flock, the rich young ruler, and all
disciples (Matt. 6:19ff). Notice that rather than being rich in the
possession of wealth, the affluent are to be rich in the giving of
those possessions (1 Tim. 6:17-19). Certainly, Paul could not have
meant less than Jesus meant in his definition of generosity.
John makes a similar point. Those who live in luxury and
abundance in spite of the suffering of the poor do not have God’s
love within them (I John 3:16,17). While John emphasizes this
responsibility to the poor brother, the New Testament extends the
demonstration of love to all men (Gal. 6:10; II Cor. 9:13; I Thess.
3:12). The love and grace of Christ find reality in the believer’s life
in sacrificing possessions as Christ did (I John 3:16; II Cor. 8:9).

41
Giving as the Macedonians, Christ, and the poor widow gave,
will reduce us to a simple life style, with basic necessities and
minimal possessions (I Tim. 6:8). Luxury and self-indulgence are
among the sins of the rich (James 5:5). Christians are specifically
forbidden to wear expensive clothes and jewelry (I Pet. 3:3; I Tim.
2:9-10). According to Jesus, those who have already received their
comfort in this life will find no comfort in the next life (Luke 6:24;
16:19-25). But those who are caring and generous can know the
blessedness of giving (Acts 20:35) and the assurance of the Lord’s
promise never to abandon us (Heb. 13:5).
In the book of Revelation, the church of Laodicea claims to be
rich and in need of nothing because of her accumulated wealth.
But Jesus assesses her situation differently: “You do not realize
that you are wretched, pitiful, poor, blind and naked. I counsel
you to buy from me gold refined in the fire, so you can become
rich” (Rev. 3:17-18). One can convert earthly riches into “gold
refined in the fire” by distributing one’s wealth to the poor.
The Abominations of Babylon
The abominations of Babylon the Great are a final reminder of
the thesis of this study. The rich and powerful are intimately
associated with the sinful city. “The kings of the earth committed
adultery with her, and the merchants of the earth grew rich from
her excessive luxuries” (Rev. 18:3). God’s people must not share in
her sins (v. 4). She will receive “as much torture and grief as the
glory and luxury she gave herself” (v. 7). In her day of judgment,
Babylon the Great will mourn with all those who became rich
through her wealth (v. 7,9,19). Here we see fulfilled the truth of
Jesus’ words: “Woe to you who are rich, for you have already
received your comfort” (Luke 6:24).
Moreover, Mary’s words at the beginning of the New
Testament are strangely fulfilled in this closing vision of Babylon,
for the rich and powerful are brought down and sent empty away.
In Babylon is seen the fate of all who live in luxury at the expense
or neglect of the world’s poor. On the other hand, God’s faithful

42
poor and those who distribute their wealth according to God’s
purpose can look forward to the comfort and luxury of the New
Jerusalem, the heavenly treasure for those who have invested
wisely.
Attitudes of the Early Church
Isaiah promised Messianic decisions for the poor, and we
have seen their fulfillment in the words of Mary, John the Baptist,
the Messiah himself, Paul, James, the apostle John, and in the
deeds of the Jerusalem and Macedonian churches.
The early church writers from the close of the New Testament
through the time of Constantine soundly support the biblical
teaching concerning the place of rich and poor in the kingdom of
God. Clement of Rome (96 A.D.) observed that many Christians
had sold themselves into slavery in order to buy food for others.
Aristides (120 A.D.) pointed out that early Christians fasted in
order to send their food to the poor (see Apology 15). The
Shepherd of Hermas (136 A.D.) affirmed that God gave
abundance to the rich so that they could spend their wealth and
“all their possessions” to relieve others (see Similitudes, I:8f). In the
Epistle to Diognetus, 10:4,5 (140 A.D.) the affluent are instructed to
distribute the things received from God, to help those in need. In
the Preaching of Peter (180 A.D.) it is said that the abundance of the
rich belongs to the poor. Clement of Alexandria (190 A.D.) said it
is not right for one to live in luxury while others are in want (see
Instructor II.xiii.20:6).
In Against Heresies, IV.xiv.3, Irenaeus (180 A.D.) expressed the
following: “And instead of the tithes which the Law commanded,
the Lord said to divide everything we have with the poor.” (See
the chapter entitled, “Early Christian Acts of Mercy,” in Everett
Ferguson’s Early Christians Speak, Austin: Sweet, 1971).

43
Conclusion
The values of the kingdom with regard to wealth have
remained obscure amid the “pursuit of happiness.” Perhaps this is
partly because those whose salaries are paid by the wealthy, have
sought to please and accommodate the rich. If so, the advice given
to the church of Laodicea is appropriate for us. We must obtain
gold from our Lord that we may become truly rich. We must flee
from the destruction of Babylon and partake in her sins no longer.
May God help us as we seek always to have less of this world that
we may possess more of the kingdom of God. We will realize
more of his Kingdom when we have lived by his “decisions for
the poor of the earth.”

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