Archive for category: LivingEd – Online Learning

Author: Mr. Kenneth Frank | Faculty, Living Education

Estimated Reading Time: 4 min.

Did you know that several of the largely Gentile churches the apostle Paul established in Greece generously gave to needy Jewish brethren in Jerusalem and Judea even while they were in need themselves?

During Paul’s evangelistic journeys, he learned that the mother church in Jerusalem was in dire need. Paul communicated to his Greek churches during his third journey that it would be fitting if they donated their material things to the mother church as an act of unity and gratitude for all its spiritual gifts in sending out the apostles to preach the gospel to the world. This dire situation is first introduced in the Book of Acts by its author, Luke, one of Paul’s traveling companions. More is gleaned about this situation by reading Paul’s epistles to the Romans and the Corinthians. 

When Jews in Jerusalem accepted Jesus as the Messiah, they were often ostracized by their unbelieving relatives and friends. No doubt, some lost their jobs. To make matters worse, famine stuck their region. Many of God’s original church found it difficult to meet their daily needs. As time progressed, relations between the Jewish community and the Roman government were deteriorating, resulting in the First Jewish War in the 60s AD. Tensions built over many years, causing deprivation in the Jewish community. Because of their newly-found faith, many Jewish Christians suffered even more. Paul reminds the Greek brethren of their Christian duty to be generous in such a time of need. 

Macedonia was the northern Roman province in Greece. Here Paul established churches in the mid-50s AD in Philippi, Thessalonica, Berea, and probably other cities. The southern Roman province was called Achaia, where was located the Church of God at Corinth. From afar, Paul wrote his first epistle to this church in which he dealt with several church problems while also requesting that they donate to their needy brethren in Judea. Paul’s protégé, Titus, had begun organizing this donation in Corinth. However, a year later it still was not completed. Paul writes another epistle to them in which he says he will send Titus to them again to complete the collection. While doing so, he reminds them of the sacrificial generosity of their underprivileged northern brethren in Macedonia. The brethren in Corinth were faring much better than brethren elsewhere but had become negligent in this donation due to internal problems. Now that these were more under control, Paul urges them to finish the collection. 

2 Corinthians 8 provides an appealing account of Paul’s diplomacy and leadership to encourage the Corinthians to complete the job. Verses 1 and 2 describe the great trial of affliction, seemingly from persecution, that the Macedonians endured resulting in their deep poverty. Nonetheless, they found a way to give generously to their Judean brethren. Verse 3 explains they gave even beyond their ability  – they needed no prompting. They donated more than Paul expected (v. 5). So enthusiastic were they that they implored Paul to receive their gift so he could transport it to Jerusalem. Paul calls this “the fellowship of the ministering to the saints” (v. 4). 

The secret of their generosity was that they first gave themselves to Christ and then to Paul by God’s will (v. 5). V. 6 refers to their gift as a grace because one of the meanings of this word in the Greek New Testament text is a gift. In v. 7, Paul urges the Corinthians to abound in this relief gift as they do in other aspects of their Christian experience (v. 7). Paul does this as a result of the readiness of the Macedonians and to test the Corinthians in their expressed promise to contribute (v. 8). Paul reminds them of how Jesus left behind some of his divine traits to come to earth that through his humble condition we Christians might become rich by His grace (v. 9). Jesus’ self-emptying is known in theology as the kenosis (Phil 2:6-8).  In v. 11, Paul reminds the Corinthians they had begun this project about a year earlier – it was high time they complete it. Yet, Paul did not expect brethren to give what they did not have, but rather from what little they did have (v. 12), like the Jerusalem widow who gave her two mites (small coins) into the temple treasury, as described in the gospels. 

The secret of giving is depicted in v. 5, teaching us Christians to first give ourselves to Christ and to each other before we prepare our contributions for others in need, or when we prepare offerings to God and his Work. Offerings are not a set amount, in contrast to tithes, which are a set percentage of our earned income. Christians decide how much they will give in offerings. What moves us to be generous even in times when our incomes are reduced is reflecting on how much our Savior gave up coming to earth to provide us God’s salvation. Through His poverty we become rich (v. 9). Once we give ourselves to Christ and to each other, giving offerings naturally follow. 

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.

Author: Mr. Kenneth Frank | Faculty, Living Education

Estimated Reading Time: 4 min.

Did you know that when Jesus’ legal father and His birth mother brought him as an infant to the temple (probably in the court of women) for His presentation and animal sacrifice to the Lord (Luke 2:22-24) that an old man met them, held the child in his arms, and was moved by the Holy Spirit to not only bless God but also predict suffering ahead for Jesus’ mother?

Luke 2:25-35 provides us a moving account of this singular figure. His name was Simeon, meaning “God hears,” but just who he was is uncertain. However, there is a tradition that he was the son of the famous rabbi, Hillel, and that Simeon’s son was Gamaliel, the Pharisee at whose feet Paul studied as a rabbinical student in Jerusalem (Acts 22:3). Rabbi Simeon became president of the Sanhedrin in AD 13 but was alive and in Jerusalem at the time Luke describes. Whether he is the same Simeon no one knows for certain. Andrew Fausset in his Bible dictionary explained that this could hardly be the same person and that the name Simeon was a common name at the time. In any case, the Simeon who cuddled Jesus that day was described as just (in his conduct to others) and devout (pious at heart and faithful in his duties to God). 

Simeon was among the group of humble and devout searchers of the Scriptures including the prophetess Anna (vv. 36-38) who are introduced in the first couple chapters of Luke’s Gospel as patiently awaiting the fulfillment of God’s kingdom promises. Luke informed us that Simeon was waiting for the “consolation of Israel,” i.e., the coming of the Messiah. Ethelbert Bullinger in his Companion Bible wrote that “May I see the consolation of Israel!” was a common Jewish formula of blessing. The word consolation referred to Messiah’s comforting of Israel by His coming, Of such, the major prophet, Isaiah, prophesied beginning with chapter 40 of his Old Testament book. 

Verse 26 says that the Holy Spirit had informed Simeon in some unexplained way that he would not “see death” (a Hebraism for “to die”) before he had seen the Lord’s Christ, literally “anointed,” a pre-Christian Jewish title for the Messiah. Simeon was then satisfied this prophecy was fulfilled. Consequently, in verse 29 he assured God he was ready to die. When he referred to God as Lord, Luke uses the Greek word despotes meaning “absolute ruler,” which originally did not indicate whether this ruler would be good or bad. Our word despot comes from this same word. It is used of God infrequently in our New Testament but when it appears it means His absolute perfection of character would be reflected in His government. The usual New Testament word for Lord is kurios, which simply describes a “superior.” Often kurios was used as a term of respect such as “sir.” 

Verses 29-32 is Simeon’s hymn of praise that is sometimes called the Nunc Dimittis, from the Latin Vulgate translation of the Bible meaning “now dismiss.” He recognized his life would soon end so he informed God he was prepared for it. In verse 30 when he proclaimed he had seen God’s salvation he referred to God’s Savior, Jesus Christ, since the word Greek word soterion for “salvation” was used for God Himself, not merely of salvation as such. Jesus would lighten, or be a revelation to, the Gentiles (v. 32). This would have been especially meaningful to Luke, the author of this Gospel, who some propose was a Gentile. From its inception, God informed Israel that it was to be His representative before the nations of the world. This privileged position brought them glory (v. 32) but also responsibilities exceeding those of any other people. Many Old Testament prophecies spoke of God’s salvation being extended to all nations (Gentiles) by the appearance of the Messiah. 

Joseph and Mary marveled at the growing evidence that their son was slated for a unique divine task appointed by His Father in heaven (v. 33). They were probably surprised that a stranger like Simeon recognized Jesus’ destiny. In v. 34, when Simeon addressed Mary, he seemed by inspiration to have understood Jesus’ virgin birth since he only addressed her and not Joseph as well. He informed her that Jesus would be the cause of the fall and rising again of many in Israel. Jesus elsewhere is described as the “stone which the builders rejected” (Mat 21:42) and “a stone of stumbling and a rock of offense” (Isa 8:14-15). Additionally, He would be a sign, mark or token as God’s symbol of salvation. Tragically, Simeon informed Mary in v. 35 that a sword (the Greek word described a large sword) would pierce her soul (heart), no doubt predicting her abject horror when standing at the foot of Jesus’ cross many years later. Imagine the agonizing pain this faithful mother endured at the time when the sins of humanity were laid upon her son, the Son of God. 

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.

Author: Mr. Kenneth Frank | Faculty, Living Education

Estimated Reading Time: 3 min.

Did you know that one of the people who welcomed Jesus and his adoptive father and mother in the temple on the day of Jesus’ presentation was an old prophetess who spent her time there in fastings and prayers?

Luke 2:36-38 informs us that her name was Anna and that her father was Phanuel of the tribe of Asher. The gift of prophecy was given at times to devout women as well as men. Several prophetesses are listed in both Testaments of our Bible such as Miriam, Deborah, Isaiah’s wife, Huldah, and the four virgin daughters of Philip. Some suggest her deceased husband may have been a prophet. Concerning her office as prophetess, Matthew Henry’s Commentary wrote, “Perhaps no more is meant than that she was one who had understanding in the scriptures above other women, and made it her business to instruct the younger women in the things of God.”

There is a difference of opinion about her age based on the text. Some claim she had been a widow for 84 years after a short marriage of seven years. This would make her well over 100 years old! Others suggest she was then 84 having been widowed many years after a brief marriage of only seven years. The statement that she departed not from the temple likely means either that she had been provided a living space in the temple complex or out-buildings or that she continually spent her time there in worship.

The name Anna in our Greek New Testament is a transliteration of the Hebrew name Channah, meaning “grace.” It is the same name as the Old Testament heroine, Hannah, the mother of Samuel. Being of the tribe of Asher would probably have made Anna a Galilean, as were 11 of Jesus’ 12 apostles. The tribe of Asher in the Old Testament was originally part of the House of Israel that was later carried into captivity hundreds of miles east and north by the mighty empire of Assyria. The bulk of the House of Israel never returned to the Promised Land. Nonetheless, small numbers found their way back to their ancestral home through the many centuries following captivity. The International Bible Encyclopedia article about Anna reports that “Tradition says that the tribe of Asher was noted for the beauty and talent of its women, who for these gifts, were qualified for royal and high-priestly marriage.”

The centuries since the captivities of the Houses of Israel and Judah made them long for the redemption and consolation of Israel through a coming Messiah prophesied by several of God’s spokesmen in the Hebrew Bible. This hope sustained Anna in her temple devotions for decades. She, and a just and devout man named Simeon (Luke 2:25-35), were delighted witnesses in the temple to Jesus’ birth. They were rewarded for their faithfulness by personally viewing the One who would provide spiritual deliverance to Israel and all humanity. Learning the news that the Messiah had arrived, Anna as a prophetess understood its significance and shared it with others who also looked for redemption in Jerusalem and Israel. Her brief account attests to the covenant loyalty of God’s devout people through the centuries. Their example should encourage us to trust Jesus’ promise to return!

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.