TOMS: James 2

For an introduction to this series, click here.

November 26, 2007

I had a wonderful weekend with my folks and Beth Anne. I guess it is back to the old grind this morning. Oh well.

"My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and if you pay attention to the one who wears the fine clothing and say, 'You sit here in a good place,' while you say to the poor man, 'You stand over there,' or, 'Sit down at my feet,' have you not then made distinctions among yourselves and become judges with evil thoughts? Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? Are they not the ones who blaspheme the honorable name by which you were called? If you really fulfill the royal law according to the Scripture, 'You shall love your neighbor as yourself,' you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors." (2:1-9)

James is concerned a lot with the way we live our Christian lives. Here we have a real-life situation: two visitors comes to church, one obviously very wealthy and one obviously very poor. How do we as members of the church treat them? This is just as relevant now as it was back in the first century. It is an easy temptation to just look at the outside and go out of our way to make sure the rich person is taken care of while at the same time ignoring or begrudgingly acknowledging the poor person. There are several passages in the Bible that say God is not a respecter of persons. When we do that, we show ourselves to be not like God. 

"For whoever keeps the whole law but fails in one point has become accountable for all of it. For he who said, 'Do not commit adultery,' also said, 'Do not murder.' If you do not commit adultery but do murder, you have become a transgressor of the law." (2:10-11)

This is an important point for us to realize. We are sinners, whether we want to admit it or not. Most people think they are pretty good, and honestly, humanly speaking, most people are pretty good most of the time. But we deceive ourselves if we think that makes us right with God. God gave us the Law not so we can justify ourselves, but so we will be overwhelmed by it and turn to God for salvation.

"What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, 'Go in peace, be warmed and filled,' without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead. But someone will say, 'You have faith and I have works.' Show me your faith apart from your works, and I will show you my faith by my works." (2:14-18)

This is practical reality. We are often guilty of saying pious words to people in need or in trouble and not doing what we can to help them. But this illustrates a point about true faith. Faith is more than a simple intellectual belief. Faith is taking our intellectual belief and living it out every day in our lives. It is impossible to have real faith without obedience. Perfect obedience is impossible, but at some level obedience will follow genuine faith.

"You believe that God is one; you do well. Even the demons believe—and shudder!" (2:19) 
It takes more than believing facts about God to be saved. Notice James uses language similar to the famous statement in Deuteronomy 6:4. This would have been very familiar to James' Jewish audience.

The demons believe in God. They are more aware of Him than we are. True faith lives itself out in obedience to God. The demons certainly do not obey God: they hate Him, but they do believe He exists. Obedience is a natural result of faith, and James gives us two biblical examples to finish the chapter: 

"Do you want to be shown, you foolish person, that faith apart from works is useless? Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that faith was active along with his works, and faith was completed by his works; and the Scripture was fulfilled that says, 'Abraham believed God, and it was counted to him as righteousness'—and he was called a friend of God. You see that a person is justified by works and not by faith alone. And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? For as the body apart from the spirit is dead, so also faith apart from works is dead." (2:20-26, ESV)

TOMS: Hebrews 8

For an introduction to this series, click here.

November 12, 2007

The author continues on the theme that Jesus Christ is the great High Priest for all men.
"Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man. For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, 
'See that you make everything according to the pattern that was shown you on the mountain.'  
But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises."  (8:1-6)

Christ offered His sacrifice once for all in heaven. This is an important difference from the old Jewish system. They certainly could not see it as they went through the rituals back then, but they were living a picture of what was to come. But the writer says that now that Christ has fulfilled the pictures, then the old covenant is no longer needed.

"For he finds fault with them when he says:
'Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts,and I will be their God, and they shall be my people. And they shall not teach, each one his neighbor and each one his brother, saying, "Know the Lord," for they shall all know me, from the least of them to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more.'
In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.'" (8:8-13, ESV)

It must have been hard for these Jews to read that the former covenant with God was faulty. But even the Old Testament is clear that God had a plan for a new way of dealing with His people. This quotation from Jeremiah has more to do with the Millennium rather than the church age, but the writer here applies it to our time. He says the new covenant we have in Christ is just as different from the old Law as when Christ comes to reign in His kingdom.

Note specifically the last verse of the chapter. The old Law of Moses is "obsolete," "old" and "ready to vanish away." So many Christians get hung up on things in the Law, and so many skeptics mock Christianity by quoting the Law. The Law's primary purpose is to show all of mankind how hopelessly lost they are, but a secondary purpose was to provide a national identity for Israel. Since we are not Jewish, there is no need to identify as such, and, if they will listen, the mockers need to have that explained to them as well. Christians are not required to do the frankly strange things the Law required. We are free in Christ.

TOMS: 1 Timothy 1

For an introduction to this series, click here.

October 15, 2007

Timothy, of course, was Paul's protege. He was very special to Paul, despite the fact that Timothy had a lot of issues. He had issues with confidence, with self-esteem, and he apparently had health problems as well. The main purpose of this letter is to encourage Timothy for the work that he is doing.

"As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith." (1:3-4)

Paul mentions a lot in this epistle about foolish questions. Apparently Timothy was often sidetracked by trying to fully answer every question brought to him, and Paul tells him not to worry about questions that have nothing to do with genuine doctrine or real life.

"The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. Certain persons, by swerving from these, have wandered away into vain discussion, desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions. Now we know that the law is good, if one uses it lawfully, understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted." (1:5-11)

First of all in this passage, notice that Paul says that many people are abusing the position of teacher in the church. This is something the leadership of the church has to take very seriously, more seriously than I have seen in many churches. Most churches, of course, don't have enough people interested in teaching, so any time somebody volunteers, they are usually allowed to just pick their position. But Paul says some people, apparently in the church at Ephesus where Timothy was ministering in at the time, were teaching without complete understanding of sound doctrine.

Secondly notice what Paul says about the law, namely the Law of Moses. It seems here that Paul is saying that the law's purpose is to condemn lost sinners, and not to bully believers, although others say that Paul's point is that those who are self-righteous cannot come to God for salvation. I would say that both of these statements are true, but the former statement fits the context better. We as believers are not subject to the Law. Paul is saying that teachers who try to put believers under the Law are treating their people like pagans.

"I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service, though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost." (1:12-15)

Paul never got over the fact that the Lord redeemed him from what he was and made him an apostle.

"This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith, among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme." (1:18-20, ESV)

This is a very interesting passage. I'm not really sure what it means to deliver someone to Satan. It could be simply church discipline, or it could be something that only an apostle could do.

TOMS: Colossians 2, part 2

For an introduction to this series, click here.

October 3, 2007

It looks like I bit off a little bit more than I could chew yesterday. Yesterday morning was kind of strange. Anyway, we will finish chapter 2, going back to part of the section we tried to finish up on yesterday.

"Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ. Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God." (2:16-19)

This passage and the passage that follows are quite liberating. Legalism, the adding of extrabiblical rules to the Christian life, takes many forms. It would be easy for me to dump on some fundamentalists, because that is what I know. But you can find examples of this attitude in a lot of places. Most of the time, these ideas start with the best of intentions. Somebody comes to the conclusion that for them, it would be wrong to do a certain thing, and so they don't do it. Then they tell others about it, and before long either the person who started it or their followers or admirers begin to teach the rule as a Biblical fact. But Paul says this attitude of asceticism is wrong. God has given us many good things in life to enjoy, and it seems in our time we have more and more good things. It is not wrong to enjoy these things; the Lord wants us to be happy.

Notice at the beginning of the passage Paul mentions "food and drink." Now there may be something I am not aware of, but as far as I know the only drink that there has been a long-time controversy about is alcohol. Clearly the Bible condemns drunkenness. Now there are verses about not being deceived by alcohol in Proverbs, but there are also verses in Proverbs where the writer says it is good to drink wine. You will not find one instance in Scripture that absolutely forbids the drinking of alcohol, yet you will find lots of preachers and Christians who believe that it does. 100 years ago, of course, there were enough Christians who believed that to get the sale of alcohol banned in the U.S. for 14 years.

"If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— "Do not handle, Do not taste, Do not touch" (referring to things that all perish as they are used)— according to human precepts and teachings? These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh." (2:20-23, ESV)

Christ has made us free from these things. It is interesting to note that Paul's argument here is that we are dead to these things, so why are we concerned with them? As Christians, we are not to place any value in the things of the world. We are supposed to be indifferent to them. Paul says that those whose emphasis is on following man-made rules are carnally minded. They should be more concerned about fostering true spiritual growth in the lives of those who follow them than about adherence to this sort of nonsense. It's easy to get sidetracked, because spiritual growth is a frustrating process sometimes. It is easier for us to judge someone based on externals, since we cannot see a person's heart.

At the beginning of the next chapter, we will see what we should be doing "if we are risen with Christ" instead of following man-made rules.

TOMS: Colossians 2, part 1

For an introduction to this series, click here.

October 2, 2007

Paul has a lot to say in this chapter, and he gets started by explaining why he is writing this letter: 
"For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face, that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God's mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge. I say this in order that no one may delude you with plausible arguments." (2:1-4)

Man's desire for knowledge often leads him astray. The gospel is quite simple, yet so many people add on to it, adding their own ideas or thinking too hard about irrelevant verses and coming up with odd doctrines. Paul wants the Colossians to be very careful to remain faithful to the simple truths about Jesus. They are not simple in that they are easy to understand completely, but they are simple in that God does not hide them from us in dark language.

Paul reiterates his warning again later in the chapter: 
"See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ. For in him the whole fullness of deity dwells bodily, and you have been filled in him, who is the head of all rule and authority. In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead." (2:8-12)

Verse 9 is one of the most important verses to prove the deity of Christ. Paul is very clear that the "whole fullness of deity dwells" in Christ. In the first century church, of course, circumcision was a big deal, and Paul points out that spiritually, believers have been set apart in Christ the same way that circumcision set Jews apart physically.

"And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him. Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ. Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God." (2:13-19)

There is a pattern of thought that says the first part of the above passage, which talks about nailing the record of debt to Jesus' cross, has to do with the record of our sin. Of course it is a true statement that our sin debt was paid in the work of Christ. But when you read verse 14 in the KJV, it becomes more clear that Paul is talking about more than our sin debt being nailed to the cross: "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;" Paul is talking about the Old Testament law. It better explains why Paul spends most of the rest of the chapter talking about legalism. "Asceticism" is any sort of denying of yourself in order to make yourself more holy. Modern-day asceticism runs the gamut from Amish teaching to monasteries, but also can include rules about enjoying the things that are available to us.

I am going to stop here for now. I am very late. I will finish this up later, either by editing this blog or by posting a new one.

TOMS: Galatians 6

For an introduction to this series, click here.

September 15, 2007

Paul finishes this book with some very interesting instructions. They kind of run the gamut, but they are all good. 

"Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another's burdens, and so fulfill the law of Christ. For if anyone thinks he is something, when he is nothing, he deceives himself. But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. For each will have to bear his own load." (6:1-5)

This is an important warning. The first section kind of outlines one of the main purposes of the church: that those who are spiritual leaders should help those who are struggling with overcoming sin and living a fruitful Christian life. The second part tells us the danger involved in this. It is easy to become lifted up with pride when we look at what we are doing for God, especially compared to others. Most of us tend to overestimate what we are doing and underestimate others. But we are responsible to God for our own selves and should not fall into the trap of thinking we are doing great because we are doing more than others. That's what bearing our own load means.

"One who is taught the word must share all good things with the one who teaches. Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. And let us not grow weary of doing good, for in due season we will reap, if we do not give up. So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith." (6:6-10)

This is something I have never seen before. These are very familiar verses, but I had never really sat down and put them together like this to see that the entire context is about giving. If you have been reading this blog very consistently, you know that is something the Lord has been dealing with me about, and here we are again. It starts out by saying the one who is taught, meaning the congregation, must share with those who are teaching, namely the church leadership. The rest of the passage flows from that context. The sowing and reaping principle is true at all times and in all situations, but I had never noticed that in context it is talking about giving. That is quite interesting.

Lastly we have Paul's final warning about the Judaizers: 
"It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ. For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh. But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision counts for anything, nor uncircumcision, but a new creation. And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God." (6:12-16, ESV)

TOMS: Galatians 5

For an introduction to this series, click here.

September 14, 2007

Paul is not done with making strong statements: 
"Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. severed from Christ,You are you who would be justified by the law; you have fallen away from grace. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love." (5:2-6)

Paul says very plainly here that if you are trusting in your good works or your adherence to a system of rules to get to heaven, you will never make it. Now there are some out there who say the phrase, "fallen away from grace," teaches that people can lose their salvation. But there is so much scripture that plainly teaches that God's election is without repentance that this teaching must mean something else. It must mean that the people who can give up their belief in Christ to follow another system are not truly born again in the first place. They may be attending church, they seem to be saved or on their way there, but to embrace man-made systems is to reject Christ.

"You were running well. Who hindered you from obeying the truth? This persuasion is not from him who calls you. A little leaven leavens the whole lump. I have confidence in the Lord that you will take no other view than mine, and the one who is troubling you will bear the penalty, whoever he is. But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed. I wish  those who unsettle you would emasculate themselves!" (5:7-12)

I used to think that last phrase was a somewhat dirty joke inserted by Paul, but as I was studying this a couple of years ago, I came across information about the goddess Cybele, who was one of the principal deities of Galatia and who was later added to the Greek and Roman pantheon. Her priests were all castrated men. What Paul really seems to be saying here is there is no difference between the pagan religion of their culture and adding Judaism to Christianity. They might as well go ahead and join back up with Cybelian worship as to fall into the trap of the Judaizers.

"For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: 'You shall love your neighbor as yourself.' But if you bite and devour one another, watch out that you are not consumed by one another." (5:13-15)

Now finally Paul moves from teaching about the Law to other matters. It is always vital to remember not to use our liberty as a stumbling block to others. It is very tempting, once you learn that you are free from these man-made regulations, to go too far in your enjoyment of your liberty. 

The next passage is one that is often misapplied, in my opinion: 
"But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, self-control; gentleness, against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires." (5:16-24)

This is Paul's answer to those who say that if we throw out the Law, then people will be free to live in sin. Those who are led by the Spirit of God are neither under the Law, nor do they gratify their flesh. It's really that simple. Man (with help from Satan) tries to make the Christian life a difficult burden, something impossible to do. But God says a life in the Spirit is as easy as walking. 

A small part of the second part of this passage is very popular (I'm sure you already know what I am talking about), but it is almost always divorced from its context. When Paul wrote about the fruit of the Spirit, he was actually making a contrast against the works of the flesh. I don't think Paul intended for this passage to be severely dissected and each one of his terms studied very carefully. Of course I am not saying that is wrong, but it is the result of a shallow handling of Scripture (in one man's opinion, of course). It is more important for us to see the contrast and to understand Paul's point that the working of the Spirit in our lives will lead us to lead a peaceable life with all men, while the flesh will get us in trouble.

TOMS: Galatians 4

For an introduction to this series, click here.

September 13, 2007

Paul is quite blunt in this chapter, as we shall see. It is obvious that his concern for these people is very strong, but he has to be an honest broker and tell them the truth. Anyway, the topic of sonship is very important in this chapter: 
"I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything, but he is under guardians and managers until the date set by his father. In the same way we also, when we were children, were enslaved to the elementary principles of the world. But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, 'Abba! Father!' So you are no longer a slave, but a son, and if a son, then an heir through God." (4:1-7)

As Christians we are adopted into God's family. As children, we are not expected to live as slaves, but free. But the Galatians were not leading a free, fulfilled life: 
"Formerly, when you did not know God, you were enslaved to those that by nature are not gods. But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? You observe days and months and seasons and years! I am afraid I may have labored over you in vain." (4:8-11) 

This is the first of several personal statements by Paul in which he expresses deep regret for the way the Galatians are doing things. I'm sure the false teachers did not appreciate their teachings being called "worthless elementary principles of the world," but that's what Paul calls them. 

Next, the Apostle wants the Galatians to recall what it was like when he first came to them:
"You did me no wrong. You know it was because of a bodily ailment that I preached the gospel to you at first, and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus. What then has become of the blessing you felt? For I testify to you that, if possible, you would have gouged out your eyes and given them to me. Have I then become your enemy by telling you the truth?" (4:12-16)

This is the passage which many point to as proof that Paul's "thorn in the flesh" was an eye problem. It very well may have been, but I think it was left vague so that we all may be encouraged by Paul's example. These people loved Paul when he came to them, and they cared for him. But now they have been led astray by these false teachers, and Paul takes it personally. I'm sure these believers had no idea they were hurting Paul by adopting some of these practices, but Paul said they were. This is a perfect example of the concept presented in Hebrews 13:17, which reads: "Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you." Clearly Paul was doing a lot of "groaning" as he watched these trusting believers be led astray by the Judaizers.

Finally, Paul brings an analogy between Isaac and Ishmael to demonstrate the relationship between Christians and Jews in this church age: 
"I wish I could be present with you now and change my tone, for I am perplexed about you. Tell me, you who desire to be under the law, do you not listen to the law? For it is written that Abraham had two sons, one by a slave woman and one by a free woman. But the son of the slave was born according to the flesh, while the son of the free woman was born through promise. Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free, and she is our mother. For it is written, 'Rejoice, O barren one who does not bear; break forth and cry aloud, you who are not in labor! For the children of the desolate one will be more than those of the one who has a husband.' Now you, brothers, like Isaac, are children of promise. But just as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. But what does the Scripture say? 'Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman.' So, brothers, we are not children of the slave but of the free woman." (4:20-31, ESV)

As I have mentioned before, it can be dangerous for us to come up with such allegories from the Bible. But as Apostles and inspired, Paul and the other writers had the authority to draw analogies like this. Paul said that Hagar represents the Jews of the church age. They are (temporarily of course) outside the promises of God. God's promises have fallen to the spiritual children, the church. Now of course this passage is used to prove the idea that God is through with any sort of dealings with the Jews, but there is too much other scripture that proves otherwise. Ishmael, Hagar's son, represents those who try to mix Christianity and Judaism, namely the Judaizers.  Paul's command to the Galatians about the Judaizers comes straight from the mouth of Sarah: "Cast out the slave woman and her son!" 

TOMS: Galatians 3

For an introduction to this series, click here.

September 12, 2007

Paul has a very important question to ask in this chapter:  
"O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?" (3:1-3)

Paul does not even provide an answer to this question, because it is so obvious. This is the critical question of the book, and it blows the lid off of legalism. I have heard lots of legalists defend their false teaching by saying that they are not saying you need to follow their rules in order to be saved, but they say these rules are for Christian living. Paul says here that definition is too narrow. Yes, adding man's works to salvation is certainly legalism. But Paul points out that sanctification is just as much a part of salvation as justification. The legalists say that yes, the Lord is able to bring a lost person to justification, but the Lord needs some help in sanctifying that person. He needs my rules to help the young Christian live the life. Now of course there are some obvious rules for Christian living in the Bible that are not negotiable. But to tell a Christian that they are not right with God if they don't do exactly what you do is just as much a sin as it is to tell someone they need to do some penance each day in order to go to heaven.

The rest of the chapter tells us about the example of Abraham, and how we are justified as Abraham was: by faith. 
"Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— just as Abraham 'believed God, and it was counted to him as righteousness'? Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, 'In you shall all the nations be blessed.' So then, those who are of faith are blessed along with Abraham, the man of faith." (3:5-9)

"Christ redeemed us from the curse of the law by becoming a curse for us— for it is written, 'Cursed is everyone who is hanged on a tree'— so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith." (3:13-14)

Paul explained that Moses' law put people under a curse, since no one could perfectly keep it. Christ's death took away that penalty. Paul explains the purpose of the law: 
"Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's offspring, heirs according to promise." (3:21-29, ESV)

The purpose of the law was to act as a guardian or baby sitter until the more perfect way of faith was revealed. Certainly the law was spiritual - read the Psalms if you doubt that - but salvation has always been through faith.

Now the passage about Jew/Greek, slave/free and male/female is an important passage for us to understand. Feminist theologians (yes, they are out there, and it is a growing movement) use this passage to point out that Paul is teaching here that there are no different roles for males and females in the church. They would be those who would discount the "husband of one wife" requirement for pastors as either sexist or not really written by Paul and therefore not as authoritative. If you read this in context, Paul is comparing the male/female to the Jew/Greek relationship, saying that just as God views males and females as equal, He views Jews and Greeks as equals.

Critics of Paul (I don't know how you can claim to be a Christian and be a critic of Paul, but nevertheless) say this passage and a few others prove that Paul approved slavery. Paul's epistles have to be interpreted in the political context in which they were written. Rome was the ultimate authority. If Paul had written his epistles in say, early 19th century America, I think Paul would have been supportive of those who were trying to abolish slavery. But Paul saw that Christianity is not a movement for political change, but instead is a simple, everyday life. And if that means living in a world where there is slavery, we need to make the best of it.

TOMS: Galatians 2

For an introduction to this series, click here.

September 11, 2007

In this chapter Paul continues to describe his experiences as an apostle in order to prove that the Judaizers were false teachers: 
"Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain. But even Titus, who was with me, was not forced to be circumcised, though he was a Greek. Yet because of false brothers secretly brought in— who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you." (2:1-5) 

When Paul and his group came to visit Jerusalem, the apostles accepted them, even the uncircumcised Gentiles. They did not expect Titus to be circumcised, but these new teachers, who certainly have less authority than the apostles, were telling them they had to be.

"When they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. Only, they asked us to remember the poor, the very thing I was eager to do." (2:7-10)

These false teachers claimed their authority from the apostles in Jerusalem. Paul's point here is that their claim of authority is a lie, since the apostles clearly endorsed Paul's ministry. It is interesting that Paul threw in the part about giving to the poor, which doesn't seem to be relevant. But it was important to Paul, and it should be more important to churches in our time. It is a shame that the government's welfare state has pitted working people against the poor. A lot of people I know resent the poor, because they benefit from our tax dollars. If the government would get out of the way, the poor would be better off because people would have more money and the poor would receive more meaningful gifts.

Back to the text, the story becomes more personal: 
"But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, 'If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?'" (2:11-14)

So even Peter and Barnabas were led astray by these people. These Galatians were in good company in that they were not the only ones deceived. Next Paul clearly states that the Law is insufficient for salvation: 
"We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified." (2:15-16)

This is an important point that Paul will bring up later in the book: no one, including the Galatians, was saved by the law; all were saved by grace through Christ. So trying to add in something later is dangerous and is an insult to the power and sufficiency of Christ.

"I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not nullify the grace of God, for if justification were through the law, then Christ died for no purpose." (2:20-21, ESV)

Lots of people like to quote verse 20, but they miss the point of the passage. A life in Christ does not answer to man-made rules (not that Moses’ Law was man-made, but the imposition of it on the church was) but is answerable only to God Himself. The Judaizers (and the Galatians who followed them) were nullifying the grace of God by adding their own rules to their salvation. I don't want to steal my thunder from the first part of Chapter 3, but it needs to be said now.

TOMS: 2 Corinthians 3

For an introduction to this series, click here.

August 16, 2007

This chapter begins with a defense of Paul's ministry, including his apostleship, which is a major theme of the later portion of this book: 
"Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation to you, or from you? You yourselves are our letter of recommendation, written on our hearts, to be known and read by all." (3:1-2) 

Paul took on immediately those who questioned Paul's apostleship and standing in the church. Paul was saying his position in the church spoke for itself. He did not need letters from other preachers or other kind of thing to bolster his reputation. His reputation was based on the results of his ministry.

Paul makes a jump from a discussion of his own place in the church to some of the clearest teaching on the differences between the old and new covenants: "Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, who has made us competent to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses' face because of its glory, which was being brought to an end, will not the ministry of the Spirit have even more glory? For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory. Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it. For if what was being brought to an end came with glory, much more will what is permanent have glory." (3:5-11)

It is interesting that Paul calls Moses' law the "ministry of death," because in other places Paul is insistent that the Law was holy and was God's plan for that time. I think in this case he is using a slight bit of hyperbole to demonstrate the difference between the old and new covenants and the danger of trying to return to the old covenant.

It is important to note that Paul describes the "ministry of death" as being "carved in letters on stone." Paul is talking about the 10 Commandments here. Yes, even that is done away with in Christ. Not that we can go out and kill people or wantonly commit adultery. Jesus and the Apostles are clear that such things are sin. But there are at least 2 of the 10 that most Christians don't even worry about breaking any more: keep the Sabbath day holy and no graven images. We recognize that Saturday is not holy any more, and we don't have a problem with coin money, pictures and other things that clearly violate the graven images prohibition. If it's fine to break 2 of them, why do we feel obligated by the other 8? We need to be more consistent in the way we apply Scripture to our lives.

The last section of this chapter is one of my favorite passage in all the Bible: "Since we have such a hope, we are very bold, not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end. But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. Yes, to this day whenever Moses is read a veil lies over their hearts. But when one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit." (3:12-18, ESV)

First of all, Paul talks about the fact that most Jews, even to this day, are blinded to the truth of Christ. It is interesting that Paul says that only through Christ is the veil taken away. This means that one cannot truly understand the Old Testament the way God intended without the knowledge of Christ.

And of course the last verse is one of the most profound verses in all of the Bible. God is at work in every Christian's life, even when the person is not always aware of it. He is at work bringing us closer and closer to the image of the glory of the Lord. Of course we can grieve the Spirit and slow down the process, but that does not mean that the Lord is not at work each and every day in our lives. That fact brings confidence and assurance that God is not going to leave us alone and hasn't forgotten about us. He will bring about His plan, and the more we submit to that plan the easier the process becomes.

TOMS: Romans 3

For an introduction to this series, click here.

July 4, 2007

This chapter continues the theme of the righteousness of God. This chapter has some of the most profound statements about God's righteousness and man's sinfulness found anywhere in Scripture.

First of all, he continues the discussion of the differences between Jews and Gentiles. Paul says that there was an advantage to being a Jew, since they had the law of God. Just because some of them did not live by it, which was apparently troubling to the Roman church, did not mean the law was worthless. 

Next Paul describes, using quotations from the Old Testament, the utter sinfulness of man: "None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.' 'Their throat is an open grave; they use their tongues to deceive.' 'The venom of asps is under their lips.' 'Their mouth is full of curses and bitterness.' 'Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known.' 'There is no fear of God before their eyes.'" (3:10-18)

Now if you look up these verses, some of them seem to be taken out of context. Does that mean that what Paul wrote is untrue? Of course not. As an apostle, Paul had the right to use those passages and use them to fit his purpose of establishing church doctrine. Now does that mean that we have the right to do the same thing with the scripture? No, it does not. Paul had special authority as an apostle and as an inspired writer of the Word of God. We need to be very careful to examine what the Scripture means and live our lives by it as best we can.

Next Paul presents one of the clearest presentation of what the Gospel means anywhere in scripture: "But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it-- the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith." (3:21-25)

Now we use verse 23, about all having sinned and fallen short of God's glory, as a verse to tell those who are not saved that they are sinners. But the reality is that verse is only a small portion of Paul's argument here. In full, we have the entire Gospel presented here. I'm not saying this is the only passage about the Gospel there is, but this would not be a bad place to either start or finish.

Finally Paul tells us that the new way of faith in Christ does not mean that Moses’ law was worthless (which was apparently another controversy among Paul's recipients). Instead, faith in Christ is the ultimate fulfillment and conclusion of the law: "Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. For we hold that one is justified by faith apart from works of the law. Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since God is one. He will justify the circumcised by faith and the uncircumcised through faith. Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law." (3:27-31, ESV)

I feel like this is a little short, but this is a holiday. Happy Independence Day, everyone!

TOMS: Romans 2

For an introduction to this series, click here.

July 3, 2007

This chapter continues the theme of the righteousness of God, but in a different way. This chapter has to do with how we view ourselves in light of God's righteousness and judgment: "We know that the judgment of God rightly falls on those who do such things. Do you suppose, O man - you who judge those who do such things and yet do them yourself - that you will escape the judgment of God? Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God's kindness is meant to lead you to repentance? But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed." (2:2-5)

It's easy (and fun!) to judge other people for their sin. It's harder for us to look into our own sinful hearts and judge ourselves. But "God shows no partiality" (2:11), and He will judge everyone equally. He will judge others for their obvious sins and He will judge us for our sins as well.

The rest of this chapter has to do with the difference between Jews and Gentiles with respect to the Law. Apparently this was a point of controversy in the early church. The Jews were rightfully proud of their heritage as the people of God and the descendants of Abraham. But that pride caused them to look down on their fellow Christian Gentiles. This was a problem Paul attacked directly: "For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law." (2:13-14) 

These Jews were proud of themselves because they had Moses' law. But Paul says having the law is no great trick. The great trick is keeping the law. Lots of people who have never heard of the 10 Commandments live them out every day. So which is better: somebody who knows the law and doesn't practice it, or somebody who does not know the law, yet they naturally do the things found in the law? This was something most of the Jews had never thought of before, I'm sure.

Next Paul confronts hypocrisy directly: "But if you call yourself a Jew and rely on the law and boast in God and know his will and approve what is excellent, because you are instructed from the law; and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth-- you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in the law dishonor God by breaking the law. For, as it is written, The name of God is blasphemed among the Gentiles because of you.'" (2:17-24)

Here Paul mocks the pride of the Jews who considered themselves superior to the Gentiles. Yes, they were the instructors, they were the wise people. But those who put themselves above others have to be extra careful. They are just as liable to sin as anyone, yet they put themselves on a pedestal. When they fall off the pedestal, they will land a lot harder than those who don't put themselves on the pedestal.

Finally Paul goes after the ultimate symbol of Judaism: circumcision: "Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God." (2:27-29, ESV)

Here Paul uses the term "Jew" to refer to children of God. The one who is a true child of God is not the one who has a bloodline traceable to Abraham. The true child of God is the one who does God's will. Circumcision and other outward shows of righteousness do not impress God. It is possible to have all the outward things right and have a heart full of envy and pride and bitterness. Believe me, I have been there.