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"And when he got into the boat, his disciples followed him. And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but he was asleep. And they went and woke him, saying, 'Save us, Lord; we are perishing.' And he said to them, 'Why are you afraid, O you of little faith?' Then he rose and rebuked the winds and the sea, and there was a great calm. And the men marveled, saying, 'What sort of man is this, that even winds and sea obey him?'" [Matthew 8:23-27]

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"Now when Jesus saw a crowd around him, he gave orders to go over to the other side. And a scribe came up and said to him, 'Teacher, I will follow you wherever you go.' And Jesus said to him, 'Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.' Another of the disciples said to him, 'Lord, let me first go and bury my father.' And Jesus said to him, 'Follow me, and leave the dead to bury their own dead.'"

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"Judge not, that you be not judged". [Matthew 7:1 2]. This may well be the most quoted passage in the bible, and may also be the most missused. Taken out of context, it appears to tell us that we are not to judge anyone, regardless of their deeds and lifestyle. However, reading the very next verses, a more complete context can be gained. "For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? Or how can you say to your brother, 'Let me take the speck out of your eye, when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye" [Matthew 7:2-5]. These verses are aimed at the hypocrits and sinners of the audience who judge others while doing the same or worse themselves.

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Chapter 60 begins a discussion of the glorious state of the New Israel, that is, the Church of Jesus Christ, during the reign of Christ upon this earth, a reign that began on the first Pentecost after the Resurrection of the Son of God. For ages, this has been the accepted position of Christian commentators on this prophecy. In chapter 61 the speaker is not Isaiah, but the Great Messiah is an interpretation that derives from the highest possible authority, the words of Jesus of Nazareth ... No secondary application can at all satisfy any other view. We will see the Christ Himself unequivocally applied this passage to his own commission in His first sermon in Luke 4:18ff. The big thing in chapter 62 is the New Name God promised to give his people in Isaiah 62:2 the new name is, CHRISTIAN. True to Isaiah's pattern of "here a little and there a little" Isaiah 28:10,13, the prophet here returns to the revelation regarding that new name, mentioned also in Isaiah 56:5, where the passage affirms that: the name will be given by God Himself when the Gentile come to Christ fulfillment Acts 11:1 & V:26; Acts 26:28 & I Peter 4:16. The Name only name whereby we can be saved Acts 4:11-12

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What Christ did at this point in his teachings is bold, daring, and sensational beyond anything one could imagine today. Here was the case of a prophet, yet relatively unknown, placing himself squarely on record as superior to the Law of Moses, even the Decalogue. Christ in this chapter mentioned several of the commandments, exposed their weakness, and specifically elevated his own will and teachings ABOVE them. He also laid bare, in the most painful manner for the ceremonialists, the awful weakness of the Decalogue, in that a person might indeed keep the letter of it without being in any sense at all truly righteous in the eyes of God! Of course, the Pharisees were the obvious and notorious examples of that very condition; they kept the commandments, but were children of the devil. Jesus opposed the Pharisees and their way of life as essentially sinful in spite of all punctilious observances of tithes, ceremonies, and formalities of the Mosaic religion, embellished, of course, with countless traditions of their own.

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The "love, joy and peace, longsuffering, kindness, goodness, etc.," which mark the true Spirit of promise in Christian hearts are here considered to be one in kind with the joys of the redeemed in heaven. The Christian life, faithfully lived, is itself the beginning of the heavenly adventure. Verse 15 begins a prayer Paul penned on behalf of his addressees, running through the end of Ephesians. Paul did not cease to give thanks for his converts. The constant, never-failing supplications of Paul for the beloved in Christ cannot fail to impress any thoughtful person. Paul never forgot to pray for others, and thanksgiving was a prominent, invariable element in all of Paul's prayers that have come down to us. Whatever the circumstances, he always found something to be thankful for. The apostle did not pray that God would give to all the Ephesians the knowledge of the doctrines of the gospel, by an immediate revelation made to themselves; but that he would enable them to understand the revelation of these doctrines which was made to the apostles, and which they preached to the world. In Matthew 28:18, Jesus Christ spoke of "all authority" in heaven and upon earth having been given unto him; and exactly the same teaching is here. It is not merely the fact of Christ's universal, eternal power which Paul affirmed here; the significant thing is that he is the head of that community of men and women on earth called "the church" who are his body, his spiritual body, having an intimate and eternal connection with the all-powerful One who is actually the "head" of that spiritual body.

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The prophet sets forth the meekness of Messiah's character, and the extent and blessings of his kingdom, particularly among the Gentiles, Isaiah 42:1-9. In consequence of this he calls on the whole creation to join him in one song of praise to God, Isaiah 42:10-12. After which he seems again to glance at the deliverance from the captivity; although the words may full as well apply to the deliverance of the Church; to the overthrow of her must powerful enemies; and to the victory of true religion over idolatry and error, Isaiah 42:13-17. The prophet then reproves the Jews for their blindness and infidelity in rejecting the Messiah, and gives intimations of these judgments which their guilt would draw on them, Isaiah 42:18-25 cf: Romans 10:1-4

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We are studying Psalm 80 within the context of a desperate plea for true spiritual revival within the church, our nation, and world. This psalm appears to reflect the period of the Babylonian captivity, a period of hardship and disaster for the entire Hebrew nation. God is petitioned for salvation in the prayers in Psalm 80:1-7, with the names of the particular tribes bracketing the northern and southern tribes of Israel, and God being the leader of all Israel. The latter half of the Psalm refers to God taking Israel out of the Egyptian slavery, though God had ignored them for their later degeneracy. The psalm ends in a desperate plea to return to His children, to help change His children back to himself, and restore them to their former glory. The way back to a truly revived spirit in Christ is to turn away from the utter degeneracy of the world, and seek the face of God in earnest.

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We are studying Psalm 80 within the context of a desperate plea for true spiritual revival within the church, our nation, and world. This psalm appears to reflect the period of the Babylonian captivity, a period of hardship and disaster for the entire Hebrew nation. God is petitioned for salvation in the prayers in Psalm 80:1-7, with the names of the particular tribes bracketing the northern and southern tribes of Israel, and God being the leader of all Israel. The latter half of the Psalm refers to God taking Israel out of the Egyptian slavery, though God had ignored them for their later degeneracy. The psalm ends in a desperate plea to return to His children, to help change His children back to himself, and restore them to their former glory. The way back to a truly revived spirit in Christ is to turn away from the utter degeneracy of the world, and seek the face of God in earnest.

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It is our unwavering conviction that all of the prophecies Chapters 40-66 which is ascribed to Isaiah was indeed written by him, the fact being that no one except Isaiah could possibly have written a line of it. Why do we believe this? The inspired writers of the New Testament quoted from this last section of Isaiah no less than thirty-seven times, almost always making specific mention of the prophet Isaiah as the author of the passage quoted. Here is the real evidence on the authorship of this prophecy, as contrasted with the fembu advocated by the critics. Who were those New Testament writers: Matthew, Mark, Luke, John, Peter and Paul? They were the Holy Apostles of the Son of God, to whom Jesus Christ promised that the Holy Spirit would guide them "into all truth." They tell us these prophecies begin with the ministry of John the Baptist and develop into prophecies of Jesus and the "Last Days" or the beginning of the Christian age.

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In the last few verses of Acts 2, we see an image of what it looks like to keep a great church. As this church did, so should every church do, the apostles' teaching being the only doctrinal authority in the Christian religion, and Christians offered prayers at any and all times, and in any and all places. The signs mentioned were of such a powerful and supernatural nature, that fear came upon the whole community of Christians, and presumably upon many in Jerusalem besides these. Verse 44-46 do NOT speak about "Christian Communism", as these two ideas are radically different from each other. Where Christians give willingly out of their love of God, Communism forces men to give out of fear of the State. It is difficult to imagine a more significant chain of events than those related in this chapter, closing as it does, with this reference to a successful, ongoing church, faithful to God and to each other.