“I’m sorry, please forgive me.” Only the Lord knows how many times these words should have been uttered but instead something got in the way of saying them. Maybe it was pride, maybe it was arrogance, maybe it was ignorance, but in any case, we need to be a forgiving people. Just how important is forgiveness? Our life depends upon it. By that I mean our eternal life as Jesus said in Matthew 6:14-15, “For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.” When we realize that the Father not forgiving us means we face His unmixed wrath, then it quickly becomes a matter of spiritual life or death (cf. Rm. 3:23, 6:23). We need God’s forgiveness which means we need to be willing to forgive one another. Peter asked Jesus if seven times was enough to forgive a brother who sinned against him (Mt. 18:21). Jesus expanded the number to seventy times seven, but He had in mind far more than four hundred and ninety times (Mt. 18:22). The idea Jesus set forth was one of a willingness to forgive regardless of how many times one needs to be forgiven. Recall that Jesus prayed for His persecutors while on the cross that they would be forgiven (Lk. 23:34). This prayer began to be answered on Pentecost when the Gospel was preached and obeyed (cf. Ac. 2:36ff). This teaches us that forgiveness mandates action on the one who needs forgiveness and the one who is forgiving. Forgiveness is not without condition. In Luke 17:3-4 Jesus stated, “Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. And if he sins against you seven times in a day, and seven times in a day returns to you, saying, ‘I repent,’ you shall forgive him.” Observe that action is required by the one who was sinned against. This individual is responsible for rebuking the trespasser. This means going to that person and that person alone to charge them with the fault (cf. Mt. 18:15). Note that after the rebuke has taken place there is condition on the part of the one who sinned for forgiveness to take place. Repentance must be present to forgive. Repentance, if it is truly repentance, will always bear fruit and fruit is visible (cf. Mt. 3:8, 7:16-20). If we have the willingness to forgive and repentance is there then forgiveness should take place every time the conditions are met. Such is the case with God when we seek His forgiveness and meet His conditions as His children (cf. Ac. 8:22; 1 Jn. 1:9). Truly God offers His forgiveness and so we should offer ours. In Matthew 18:23-35 Jesus set forth the parable of the unforgiving servant. He owed a massive debt which was forgiven by his master and yet he refused to forgive a small debt owed him by his fellow servant. This is exactly why we need to forgive one another because we need God’s forgiveness! As the song goes, “He paid the debt He did not own, I own the debt I could not pay.” None of us could pay the debt owed by our sin by ourselves and so Christ laid down His life as a ransom for all (1 Tim. 2:5-6). That great sacrifice should motivate us all to forgive one another when sin occurs between us. An unforgiving attitude is a horrible thing to have and will condemn our soul to hell. Let us adopt the attitude that Paul wrote about to the Ephesians when he said, “And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you” (Eph. 4:32 NKJV). Please forgive! Trent Thrasher
In the New Testament, the word peace can be defined as: “the tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and content with its earthly lot, of whatever sort that is.” Peace is also described in the New Testament as a gift from God and is congruent with His character (Philippians 4:6-9). If God is known as the God of peace, then to know God is to know His peace. This means that the closer we draw to God, the more of His peace we can enjoy (James 4:8). Having the peace of God can be compared to the petals of a flower unfolding in the sunlight. The petals of peace in our lives unfold as we learn more about God (2 Peter 1:2). In other words, the peace that comes from God grows as we get to know Him better (1 Peter 2:1-3). The Scriptures give us clear instructions about how to draw near to God (Psalm 24:3–4). The Bible is also clear that we cannot make ourselves clean enough or pure enough to earn the presence of the Lord (Romans 3:10, 23). So how do we draw near enough to experience His peace? We come into the presence of the Lord through His Son (John 14:6). By accessing the Blood of Christ through baptism (Acts 22:16; Hebrews 10:22), we enter into the body of Christ (1 Corinthians 12:12-13) and our sins are forgiven (Ephesians 1:7; Revelation 1:5). Only then can we have peace with God (Romans 5:1). Since the forgiveness of sin is what grants us access to the God of peace (Ephesians 2:13-18) and sin is what separates us from Him (Isaiah 59:1-2) then it makes sense that to keep God’s peace in our lives, we must do our absolute best to keep sin out (Romans 6:1-6; 1 John 1:5-7). There are also certain attitudes that can destroy the peace of God. When we equate the peace of God with the assumption that God will give us whatever we want, we set ourselves up for disappointment. The Bible is filled with examples of the opposite happening to God’s children (Mark 14:35-36; 2 Corinthians 12:7–9). Having the peace of God means we have set our hearts to trust God, no matter what may happen. When we insist on being in control, we sabotage God’s desire to let us live in peace. When we choose to worry rather than to have faith, we cannot live in peace. Jesus warned often about fear and worry (Matthew 6:25-34; Luke 12:22-32). Worry is the enemy of peace. God invites us to cast our cares upon Him and then let go of them (1 Peter 5:7). Many times we don’t experience God’s peace because we tend to focus on everything else going on and we forget who God is. We forget God’s sovereignty and authority. We forget Who we serve and Who is really in control. When this happens our peace will most certainly disappear. In Philippians 4:6, just before God’s peace sets up to guard our hearts, God gives us a responsibility. This is why prayer is so important, it connects us to the God of peace. When our situations lead us to worry, that same situation should lead us to prayer. Whatever our source of worry is, we must place that situation in God’s hands. This means that we will trust God to bring us through it and to give us a solution through His Word (2 Peter 1:3). When we get to that place, His peace will now guard our hearts. In other words, God’s peace comes when we make an exchange. It is simply saying to God, “I am giving you all my anxieties and worries.” In exchange God says, “I will give you My peace and this will guard your heart through this situation.” By removing the worry crowding our hearts and giving it to God, we make room for His peace to fill that space. We must remember that no matter what we are going through, God is always faithful (1 Peter 4:19; 1 Corinthians 10:13; 1 Thessalonians 5:23-24), even when we are not (2 Timothy 2:13). Knowing this, we must not allow our ever-changing circumstances to determine our level of contentment (Hebrews 13:5-6), relying instead upon the character of God that never changes (James 1:17; Malachi 3:6). When we learn to cry out to Him in times of trouble and meditate on His Word daily, we will find that His peace really does pass all human understanding (Philippians 4:6-9). Tobias Hatchett
The second chapter of Acts is the hub of the Bible. The contents of the whole Bible center in this chapter. Everything in the Old Testament points forward, and everything in the New Testament points backward, to the second chapter of Acts. In it Old Testament prophecy and prediction are fulfilled and New Testament blessings and promises are enjoyed. The second chapter of Acts is called “the beginning” by both the prophets and apostles. Isaiah said: “Out of Zion shall go forth the law, and the word of the Lord from Jerusalem” (Isa. 2:3). Quoting in substance this prophecy, Jesus said: “It is written,…that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem” (Lk. 24:46-47). Several years after this first gospel sermon in the second chapter of Acts was preached Peter referred to that occasion as “the beginning” (Ac. 11:15). Let us, then, observe the notable events of this ever-memorable and eventful day. Christ First Proclaimed First, it was on this occasion that Jesus Christ was first proclaimed the Son of God and the Savior of men. He had been confessed before this time, but not preached. Peter, in the select group of disciples, had made the great confession, “Thou art the Christ (Mt. 16:16),” but Jesus quickly charged them that they should “tell no man that he was Jesus the Christ (Mt. 16:20).” Also, in the presence of Moses and Elijah, the pioneers of law and prophecy, at the transfiguration of Christ, God declared him to be his Son, but again Jesus cautioned the disciples to “tell it to no man until the Son of man be risen from the dead (Mt. 17:9).” The facts of the gospel could not be preached before the resurrection of Jesus from the dead. Did the church exist before the gospel could be preached? Then the house was built before its foundation was laid, for Jesus said: “Upon this rock [Christ, the Son of God] I will build my church (Mt. 16:18).” Hence, not until this eventful day in Acts the second chapter, when Jesus was first proclaimed the Son of God and Savior of men, was the foundation laid and the church built upon it, thus fulfilling the word of the prophet: “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone (Isa. 28:16).” The Holy Spirit Begins His Work in Conversion It was on this day that the Holy Spirit began his mission of conversion, of the work of the Holy Spirit, Jesus said to his apostles: “When he is come, he will reprove the world of sin, and of righteousness, and of judgment (Jn. 16:8).” During the personal ministry of Christ “the Holy Ghost was not yet given; because that Jesus was not yet glorified (Jn. 7:39).” We know that Jesus had the Holy Spirit without measure, but not until the second chapter of Acts was he given to the apostles for the purpose of revealing the plan of salvation, or to begin his work of conversion--convicting men of sin (See Jn. 16:8). Hence, we can understand why the twelve at Ephesus who had been baptized unto John’s baptism had not so much as heard that the Holy Spirit was given (Ac. 19:2). They had not learned of the Holy Spirit’s work in revealing the plan of salvation. In verse 33 of Acts 2 we read: “Therefore being by the right hand of God exalted [glorified],…he hath shed forth this [the Holy Spirit], which ye now see and hear.” Thus, on Pentecost, in the second chapter of Acts, the Holy Spirit came and began his work of conversion. If the church existed as an established institution before this day, it was inaugurated without Christ proclaimed and without the Holy Spirit’s presence and influence in the conversion of men. The Law of Pardon Announced In the last commission of Christ to the apostles as recorded by Luke, Jesus is quoted as saying: “Thus it is written,…that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem (Lk. 24:46-47).” But they were commanded to “tarry ye in the city” until they received “power from on high” and “ye shall receive power,” they were told, “when the Holy Spirit is come upon you” (Lk. 24:49; Ac. 1:8). The power came, the first gospel sermon was preached by a Spirit-filled apostle. A caustic and stinging conviction penetrated the hearts of the hearers and brought forth the harrowing cry of faith: “Brethren, what shall we do? (Ac. 2:37)” The man with the keys of the kingdom in his hand announced the terms: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins (Ac. 2:38).” They “gladly received his word” and “were baptized,” and the Lord added them, the first additions, three thousand in number, to his newly established church (Ac. 2:41). So came the power, Spirit, and kingdom on Pentecost; and thus the second chapter of Acts marks the beginning of the gospel. Foy E. Wallace, Jr.
Habakkuk, a minor prophet, is not like other prophets who directly communicate God’s Word to the people. Instead, he engages in a form of dialogue with God, asking why injustice and violence seem to go unchecked. In Habakkuk 1, the prophet questions why God would allow the Chaldeans (Babylonians) to conquer Israel, despite their own wickedness. God’s response is that the wicked will be judged, but Habakkuk is still left wondering about the timing and the details of God’s plan. In Habakkuk 2:1, the prophet waits for God’s answer, and in verse 2, God provides the response: “Then the Lord answered me and said: ‘Write the vision and make it plain on tablets, that he may run who reads it.’” (Habakkuk 2:2). The first command God gives Habakkuk is to “write the vision.” Writing down the vision serves several purposes: (1) Writing down the vision ensures that the message is clearly recorded for future generations. It is a way to preserve God’s promises and keep them intact, even in the face of confusion and hardship. Habakkuk’s vision was not just for him but for the people who would come after him. (2) By instructing Habakkuk to write the vision, God holds both the prophet and the people accountable to remember His promises. The written Word would act as a reminder that God’s plan is unfolding, even if it is not immediately apparent. (3) The written vision serves as an authoritative proclamation of God’s will. In a time of uncertainty and injustice, having a written declaration gives people something solid to hold on to. The phrase “make it plain” emphasizes that the message should be easy to understand and accessible. God wants His vision to be clear and straightforward, so that there is no confusion about His intentions or promises. This clarity is essential for the people who will read the vision and, in turn, act upon it. The call for clarity also highlights the importance of prophetic communication. God’s Word is not meant to be shrouded in mystery but to be understood by those who seek it (Ezra 7:10; 2 Timothy 2:15). The vision is not cryptic; it is meant to be received with clarity and acted upon. The phrase “that he may run who reads it” introduces a sense of urgency and action. Those who read the vision are expected to “run” with it, indicating that the message is not simply for contemplation but for action. The readers are meant to respond to the vision, to act in accordance with God’s Word, and to live with the awareness that God’s promises are certain and will come to pass. The “running” could also be a metaphor for spreading the message quickly. Once the vision is received and understood, it is to be communicated to others, encouraging people to act in faith and anticipation. Habakkuk 2:2 is not just a message for the ancient Israelites; it also speaks to modern readers. The command to “write the vision” and make it plain can be applied to the Christian life today. The Bible contains God’s vision, or His will, for humanity (His plan of redemption through Jesus Christ) and it is written down clearly for all to read (Romans 1:16-17; 1 Corinthians 15:1-11). The Christian is called not only to understand God’s Word (Ephesians 3:1-7) but to live it out (James 1:21-25), spreading the message of hope and salvation to others (Matthew 28:19-20). Moreover, as Habakkuk 2:4 concludes with the famous declaration, “The just shall live by his faith,” this passage invites Christians to trust in God’s promises even when they are not immediately visible. Just as Habakkuk had to wait for God’s judgment and deliverance, Christians are called to live by faith, trusting that God’s plan is unfolding according to His perfect will (2 Thessalonians 1:3-12). Tobias Hatchett
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