The Basis of Justification: Faith not Works

So argues Paul in Romans 4.2,3ff. Paul points out that his message is the same message of the Pentateuch when it says that Abraham believed God and it was reckoned to him as righteousness. Paul then points out that his message is the same as David who also proclaimed that righteousness before God came apart from works. Paul then, agrees with Moses and David on the nature of justification.

Chrysostom is very helpful here: There are two kinds of boasting—one of works and one of faith…. Paul’s great strength is particularly displayed in this, that he turns the objection around and shows that what seemed to favor the idea of salvation by works (viz., boasting) belonged much more truly to salvation by faith. For the man who boasts in his works is boasting about himself, but the man who finds his honor in having faith in God has a much better reason for boasting, because he is boasting about God, not about himself.

Bad News: No Justification through Works. Good News: Justification through faith in Christ

This is the message of Rom 3.21,22. The bad news is that no human being (that pretty much sums up everyone doesn't it?) will be, can be, was ever, justified by the works of the Law. The good news is that God's righteousness has been manifested apart from the Law (yeah!), through faith in Christ Jesus for all who believe. It's that simple. Faith in Christ. He came. He lived. He died for my sins. He rose again. That is the message of the gospel. That is God's righteousness being manifested.

The Contrast Between the Pharisees and Judas

Matthew 27 is a fascinating chapter, it is chock full of characters, good and bad, surrounding the crucifixion of Christ. One could write multiple sermons just on the people surrounding Christ's death on the cross. What struck me this morning was the contrast between Judas, and the Pharisees and elders of the people. The Pharisees, knowing that Christ was innocent, had him killed anyway because they hated him. Judas, on the other hand, after betraying Christ and knowing that he was innocent, killed himself, presumably due to remorse. Through the entire crucifixion story the Jewish leaders show no such remorse, nor even any introspection or hesitation at crucifying an innocent man. They hate him. They want him dead. They accomplish their—make that God's—purpose.

And that is the fascinating fact in all of this. The Jewish leaders, making their own ghastly choices, fully comply with God's preordained plan. How did that happen? The Scriptures don't see the need to explain this conundrum, they are content to simply lay out the facts.

Grace in Genesis

I'm reading through John Sailhamer's excellent book The Meaning of the Pentateuch. His basic theme is that the meaning of the Pentateuch is the same message that Paul gave to the Galatians, salvation is by faith.

I recall that as I think about Genesis 25.23, this morning. Before Jacob and Esau are born, God tells Rebekah that the older will serve the younger. I take a couple of things from this verse, neither of which I thought up myself. The first is that God had already declared that Esau would serve Jacob before the pair were born. Why then did Jacob go through all the lies and deception and suffering in order to make this happen, when he could have simply been patient and allowed it to happen in God's time. David passed this test. Jacob failed. (Got that from this comment in the NET notes: The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.

The second thing I take from this verse I got from John Sailhamer who wrote the Expositor's Bible Commentary on Genesis. He points out that one of the themes of Genesis is the stronger serving the weaker, or the older serving the younger.

Another important motif is present in this account: “the older will serve the younger” (v.23). As far back as chapter 4, the narrative has portrayed God choosing and approving the younger and the weaker through whom he would accomplish his purpose and bring about his blessing. The offering of Cain, the older brother, was rejected, whereas the offering of the younger brother, Abel, was accepted. The line of Seth, the still younger brother, was the chosen line (4:26-5:8); Isaac was chosen over his older brother Ishmael (17:18-19); Rachel was chosen over her older sister Leah (29:18); Joseph, the younger brother, was chosen over all the rest (37:3); and Judah was chosen over his older brothers (49:8). The intention behind each of these “reversals” was the recurring theme of God’s sovereign plan of grace. The blessing was not a natural right, as a right of the firstborn son would be. Rather, God’s blessing is extended to those who have no other claim to it. They all received what they did not deserve (cf. Mal 1:1-5; Rom 9:10-13).

Just as Sailhamer points out, the intention of the author of Genesis was to subtly point out God's unfolding plan of salvation by grace, not by birthright, position, or natural right. As he says, they all received what they did not deserve.

Flattery Will Get You Nowhere

The Pharisees and Herodians use flattery on Christ in Matt 22.16; they get nowhere. Kent Hughes defines flattery as "saying something to someone's face that you would never say behind their back," just so. While Christ's opponents speak truthfully, they do not believe a word of what they say, it is flattery for the sake of entrapment.

What I find fascinating is that they inadvertently reveal to history Christ's true character. They list four aspects of Christ's character which are all true: You are true. You teach the way of God truthfully. You do not care about people's opinions of you. You are not swayed by appearances. Since Christ is our example of how to live the faith, our aim ought to be to emulate Christ in these four characteristics.

Hit 'Em!

Ouch! That's all I can say about Christ's interaction with the chief priests and elders in the temple in Matt 21.31-32. What a slap in the face it is to them when Christ says that tax-collectors and prostitutes will enter the kingdom of God before them!?! It would be roughly similar to Christ coming to our church and standing up and saying that Democrats and prostitutes will enter the kingdom of God before the people in the church. We would be outraged! I assume the chief priests and the elders were outraged. So outraged that they never asked themselves if what Christ said was true; never wondered if perhaps their own hearts were not right. The essence of what Christ is saying here is that "you religious leaders (he emphasizes "you" again and again in these verses) think that you are the most religious, the most faithful, but in reality you are furthest from the kingdom of God.

A couple of lessons here for us. First, we always have to be assessing the state of our hearts so that we do not end up in the place that the chief priests ended in. Second, the message of the gospel is always and ever meant to be applied to our own hearts first. If we are sitting in the pew thinking, "I hope that Mr. X is listening to this message," then we've missed the point because always! the gospel applies to us first.

What is of True Value (Hint...Not my Life)

So says Paul in Acts 20.24. What is of true value to Paul (and by extension anyone who is a follower of Christ) is that he finishes the course—δρόμος, which means race, or a figurative expression for race and so means "mission" or "assignment." Paul's mission was of such importance that in comparison his own life was of little value. What was this important mission; this all-consuming assignment? To testify to the gospel of the grace of God. That's it, simple and straightforward. His message was that the good news is that the grace of God has come to all men through Jesus' death on our behalf. For this message he was willing to sacrifice all, even his own life.

Powerful. Are you willing to sacrifice all things? Am I?

Revealed by the Father

In Matthew 16.16,17, this morning. When Peter declares you are the Christ, the son of the Living God. Jesus tells him that this knowledge did not come from men, it was revealed by my Father who is in heaven.

Quite a profound statement here. I take from this that, if we are to reach people with the gospel, the drawing back of the curtain that leaves them in darkness must come from God the Father. We have no power in ourselves for people to understand this because flesh and blood has not revealed this to you. O that we would beseech God the Father to open the eyes of the blind to see the truth!

A Sobering Thought

Thinking about Gen 15.16 this morning. Apparently there comes a time when the iniquity of a nation is complete. At that point, God moves in judgment against that nation. So it was with the Amorites at the time of Joshua. In Genesis 15, the iniquity of the Amorites is not complete. By the time of the Exodus, it is complete.

Where does that leave my own country? I don't know, but we would certainly seem to be filling up the cup of our iniquity as fast as we possibly can, not that a nation that is filled with sin would even recognize God's judgment when it arrived. There are always alternative explanations. This is the nature of the blindness caused by sin. It is a most sobering thought.

Grace Bears Us

In contrast to the Mosaic law which was, as Peter said, A yoke neither we, nor our fathers could bear; Christ's yoke is easy and his burden is light. This is because the construction material of Christ's yoke is grace.

As an anonymous commentator on Matt 12.30 put it so well, We do not bear grace; grace bears us. It is not for us to help grace, but rather grace has been given to aid us.

Which recalls to mind lyrics from one of Derek Webb's songs, Awake My Soul: This grace gives me fear, and this grace draws me near, and all that it asks it provides.

I'd say he got that right.

Touch Christ. Be Healed.

It was profound logic from the unnamed woman in Matt 9.20-22. She had, I suspect, observed Christ's healing power (or alternatively, heard about it) sufficiently to conclude that, if she could just touch him she would be healed of an ailment that had bothered her for 12 years and about which the physicians were powerless to do anything. She touched him. She was healed. She was correct.

What lesson can we take from this woman? I believe it is this: Ultimately, what hope we have, lies in Christ and nothing or no one else. She had tried everything else; everything humanly possible, and had not been healed. One touch of Christ and she is instantly healed. Are you hopeless? Tried everything? Nothing worked? Run to Christ. Touch his garment. You will be saved (which is exactly how Matthew puts it. Saved as in saved, saved). Does this mean that you will be healed from any and every physical ailment? Nope. Certainly doesn't. It might mean that. What it does mean is that you will find what you truly need in Christ. And what is that, you ask? That is a new heart.

Chrysostom: What then is his intention in bringing her forward? First, Jesus puts an end to her fear. He does not want her to remain trapped in dread. He gives no cause for her conscience to be harmed, as if she had stolen the gift. Second, he corrects her assumption that she has no right to be seen. Third, he makes her faith an exhibit to all. He encourages the others to emulate her faith. Fourth, his subduing the fountains of her hemorrhage was another sign of his knowledge of all things. And finally, do you remember the ruler of the synagogue? He was at the point of despair, of utter ruin. Jesus is indirectly admonishing him by what he says to the woman. THE GOSPEL OF MATTHEW, HOMILY 31.2

Ashamed as We Understand It?

Thinking about Ezra 8.22. I don't think that Ezra was constrained by his pride here, as if to say he was too proud to ask for the king's help. I think he realized the implications. He had told the king that God's hand is for good on all who seek him. If he asked the king for help, the king would think, "it's some God you have Ezra. He's not even strong enough to protect you on your journey back to your homeland?" Ezra is concerned about God's glory here, not about his own pride.

On the other hand, he does use the word "ashamed" so it would be pretty important to really understand his use of that word here. NIDOTTE: ‏שׁוֹּבִ‎ with a subjective sense. With a subjective sense ‏שׁוֹּב ‎may denote the fear of offense against decency or correct conduct. In this sense Ezra was “ashamed” to misuse his position for further requests for protection (Ezra 8:22).

Blessed Be...the King? Nope.

Thinking about how profound Ezra's comment is in Ezra 7.27. Artaxerxes instructs that the temple at Jerusalem be rebuilt, thus clearing the way for the exiles to finish it. Artaxerxes is a great guy! We should thank him. We should say what a great guy he is. We should properly honor him. Ezra does just that: Blessed be...Artaxerxes? Nope. Blessed be the Lord, the God of our fathers, who put such a thing as this into the heart of the king.

Artaxerxes does the work. God gets the glory, because Ezra properly understood how God worked. The outworking of this truth for us is pretty important. Get a scholarship to college? Blessed be the Lord...not the givers of the scholarship. Saved from disaster? Blessed be the Lord...not the one who saves you (although it would be right and good to thank them profusely). What Ezra is saying here is that, behind every act, lurks the Lord moving in the hearts of men. That is a truly profound fact.

Vain Repetition? Bad. Persistence? Good

Thinking about prayer this morning in Matt 6.7. Christ tells his hearers not to use vain repetition (babbling is the Greek word) like the Gentiles do (when they pray to their false gods) mistakenly thinking that they will receive what they want because they use so many words. This is in stark contrast to praying persistently. The first is concerned with quantity. The second is a heart that is concerned.

John Calvin: The grace of God is not obtained by an unmeaning flow of words; but, on the contrary, a devout heart throws out its affections, like arrows, to pierce heaven.

Who Is This Man?

Reading The Beatitudes with new eyes this morning (Matt 5.1-12). Christ turns everything on its head it seems. Those who mourn will be comforted (isn't mourning generally associated with not being comforted because of the loss of a loved one for example?). The meek shall inherit the earth (do I even need to explain why this is topsy-turvey?). Then this: ““Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account” (Matt 5:11–12 ESV).

What struck me about this comment was that here is this itinerant Jewish teacher with no credentials and he is saying that they are blessed if they are persecuted because of him!?! Who is this man? What kind of person says stuff like this? It fits in a long line of outlandish statements that Christ makes about himself. I am the Good Shepherd. I am the Bread of Life. I am the way, the truth, and the life. Again and again Christ knocks us back on our heels and forces us to catch our breath and say, "Either he is who he says he was—The Messiah. The Christ. The Son of God—or he was a megalomaniac with an ego that has not been matched since time began; or he could possibly be crazy."

This is a guy who walked on water. Who fed 5000 (probably more like 10000) people with five loaves of bread and two fish; who healed a man blind from birth; who cast demons out of people on a routine basis; who healed the centurion's servant without ever seeing him. Who do you think he was? Do you think he was a fraud with a big ego? Crazy? God? It seems to me that his actions back up his words. He was—and is—the Son of God.

Look, Desire, Act

Three steps to sin laid out in Gen 3.6. We would like to throw brickbats at Eve because she so easily fell into these steps, but the truth be told, we are just like her. We look. We desire. We act. We fall into sin.

Delitzsch: Doubt, unbelief, and pride were the roots of the sin of our first parents, as they have been of all the sins of their posterity.

The Purpose of Ezra

Thinking about Ezra 1.1, this morning. Ezra is quite clear about what his purpose is in the book that bears his name. He is not setting out to just recount historical events surrounding the return of the exiles from Babylon to Jerusalem, as if, were he not to do so, they would be lost to history. He is writing about God moving, about God fulfilling his promise. Cyrus moved that the word of the Lord by the mouth of Jeremiah might be fulfilled. This is the key point in the book of Ezra (it seems to me), against which we must set every event. Ezra's purpose is to describe how God fulfilled the prophecy that he had made through Jeremiah. Consequently, this is not a historical book per se, it is a book of promise fulfillment.

Come!

In Revelation 22.17, this morning. Three times the word come is repeated (in one form or another) in this verse. It is a call for the Lord Jesus to come (again). It is a call from the Saints to Christ to come. It is also a call to those who are thirsty to come (to Christ!).

There is a close connection between this verse and Isaiah 55.1. “Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price.” Isaiah calls everyone who thirsts to come. John calls everyone who thirsts to come. It is the same call. It is a free call. It is the offer of the gospel, "Come to faith in Jesus. Come and accept his free offer of salvation. He died for you. It will cost you nothing. It cost him everything."

I like how Bengel comments on this verse (quoted in JFB): The whole question of your salvation hinges on this, that you be able to hear with joy Christ’s announcement, “I come,” and to reply, “Come.”

Words Describing a Humbled Heart

In 2 Chron 34.27, this morning. The key words in the verse are tender, humbled, heard, torn, and wept. These are all words that describe Josiah's reaction to hearing the words of the Law (which had apparently been lost). When Josiah heard the Scriptures read his heart was tender; he was humbled; he heard the words; he tore his clothes; and he wept before the Lord. All words describing a person who hears the word of the Lord and understands it and it changes him. Josiah has a humbled heart when he encounters God's word.

May we be like Josiah.

Wondering What God's Will Is?

Wonder no more. Proceed directly to John 15.12, Love one another. Voila! You have God's will for you. Sure it isn't all of God's will and it doesn't necessarily tell you the direction that you're supposed to take, but my point is that, sometimes God's will for you is very clear. In this case, Christ doesn't speak in parables. He doesn't hide what he means in a veil of obscure reference or a story. He simply tells us. My will for you is that you love one another. I like it when Christ is simple and straightforward...probably because that's the way I am.

Adam Clarke, in his commentary on this verse, tells an interesting story about the apostle John who wrote it:

So deeply was thus commandment engraved on the heart of this evangelist that St. Jerome says, lib. iii. c. 6, Com. ad Galat., that in his extreme old age, when he used to be carried to the public assemblies of the believers, his constant saying was, Little children, love one another. His disciples, wearied at last with the constant repetition of the same words, asked him, Why he constantly said the same thing? “Because (said he) it is the commandment of the Lord, and the observation of it alone is sufficient.” Quia praeceptum Domini est, et, si solum fiat, sufficit.

No Orphans in the Christian Faith

Thinking about John 14.18. I will not leave you as orphans. In a world in which orphans were virtually ubiquitous due to disease, this is a very precious promise. Christ was leaving—he had explained this in vv 1-6. He would not leave them as orphans. He promises to come to them. I will come to you. There are no orphans in the Christian faith. Christ promised he will come. He will come!

We know!

In John 9.24, this morning where the Pharisees encounter the man who had been blind from birth, but whose eyes Christ had opened. The whole encounter has a side element of comedy to it as the blue collar guy—without education and intellect—schools the guys who have all of the education and intelligence.

What struck me is that the Pharisees used the language of devotion. They call for the unnamed ex-blind guy to give glory to God. Sounds good! What could possibly be wrong with that. Then they say, we know that this man is a sinner. In the Greek the we is emphasized as if they were saying, "we and not you," or "of this we are sure." The language of devotion masked a spirit of pride that could not or would not see what was plainly in front of them, as the ex-blind guy points out for them: Why, this is an amazing thing! You do not know where he comes from, and yet he opened my eyes. Ouch! How that must have hurt.

The learning point is two-fold: First, I had better make sure that my heart does not hide unbelief and pride behind a mask of devotion. Second, it is possible that I can be so convinced that what I believe is correct—even when it is absolutely wrong—that I miss the truth, even when it smacks me squarely in the eyes. Be careful, O wandering heart!

Who Says This Stuff?!?

Thinking about John 8.23ff this morning. You are from below. I am from above. You are of this world. I am not of this world. Who says this kind of thing? It's absolutely breathtaking. Once again Christ forces us to take him on his own terms or to take nothing. He was not and never claimed to be a good, moral teacher. He claimed to be different. Unique. From above. We take him as that or nothing.

C. S. Lewis captures the import of Christ's words better than anyone I've ever read: A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with a man who says he is a poached egg—or else he would be the devil of hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon; or you can fall at his feet and call him Lord and God. But let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to.

On Being a Judge

The Lord gives instructions to Jehoshaphat concerning how judges are to judge in 2 Chron. 19-6,7. It's a good list for any judge at anytime, anywhere.

1. Consider what you do because...

2. You judge for the Lord, not on behalf of men

3. The Lord is with you as you pass judgment

4. Let the fear of the Lord be upon you

5. Be careful what you do

6. Let the fear of the Lord be upon you

7. Be careful what you do

8. No injustice

9. No partiality

10. No taking bribes

Look and Believe

In John 6.40, this morning, a verse packed with meaning. The main point is simple and straightforward. Look and believe. The will of God the Father is that we look on his Son and believe. If we do this we will have eternal life. If we do this Christ will raise us upon on the last day. Great promises. Simple. Profound.

Confused about who Christ was?

Christ was not. Reading in John 5.17, this morning. It is the beginning of one of the most remarkable passages of the New Testament in which Christ clearly sets forth his sonship with God the Father. He understood it that way. The Jews understood it that way (John 5.18).

If you take a step back and ponder the meaning of the whole passage (John 5.17-47), it is absolutely breathtaking. What kind of person comes to the Jewish leaders and the most religious of Jewish society and says, "I am of one essence with God the Father!"? It was either on par with the utmost blasphemy, or it was true, or possibly as C. S. Lewis points out, Christ was crazy. We have only those three choices.

Imagine someone showing up in our day and culture and doing some impressive miracles and saying, "I am of the same essence as the God who created the universe." It would certainly cause us to catch our breath and say, "can it possibly be true? Who is this guy?" This is the claim that Christ was making.

John Calvin points out that possibilities and pitfalls in Christ's claim: So great is our depravity that we choose rather to perish of our own accord than to surrender ourselves to obey the Son of God, that we may be saved by his grace.

As for me, I will take Christ at his word and fall at his feet (gladly!) and call him Lord and God.

Who is Worthy? Christ is Worthy!

In Revelation 5.4,5,9,10, this morning. In vs. 4, John weeps because there was no one found worthy to open the scroll so that he could understand what was written in it. In vs. 5, we find that Christ is worthy to open the scroll. In vv. 9,10, we find out why Christ was worthy to open the scroll.

He is worthy because:

1. He died and rose again, thus conquering death.

2. By his blood he ransomed people for God from every tribe and people and tongue and nation (every!).

3. What Christ ransomed, he made kings and priests to our God.

Words to lift up one's spirits because the end is revealed. Christ ransoms. God wins! It's good to be on God's side!

You Must Be Born Again...Born from Above

Christ uses an interesting word when he tells Nicodemus that he must be born again in John 3.3. He says γεννηθῇ ἄνωθεν The word ἄνωθεν can mean either again or from above. Which does he mean here? Most translations take it as meaning again. I'm wondering if he means both again and from above, because it is a new birth that happens from above.

At any rate, the most important thing, the thing we must not miss is that something has to happen to us. We must be born again, or born from above, or born again from above. Unless this happens we will not see the kingdom of God.

How then, can we make it happen. We cannot. Christ makes this very clear. He compares the movement of the Spirit of God to the movement of physical wind. Just like we cannot tell where the wind comes from or where it is going, but we can feel it on our cheek and see its operation on trees and clouds, so is the Spirit of God. We cannot force him to work. We do not know how he is going to work. We do not know where he is going to work next. We can only witness it in action. In other words, salvation is from God, not from our own efforts.

Don't miss this verse! You must be born again.

What Humility Is

Zephaniah defines humility practically for us in Zeph 2.3, according to him, the one who is humble will:

1. Seek the Lord.

2. Do his just commands.

3. Seek righteousness.

4. Seek humility.

John Calvin says: This phrase does not imply doubt of the deliverance of the godly, but expresses the difficulty of it, as well that the ungodly may see the certainty of their doom, as also that the faithful may value the more the grace of God in their case (1 Peter 4:17-19).

The EBC is more succinct: Only the “humble of the land” are exhorted because nothing can be done with the rest.

Two Men/Two Responses to Christ

In Luke 23.40-42, this morning, where we see two responses to Christ as men stare into eternity, a response we see again and again to the good news in both the Scriptures and history. On the one hand we see a man (a thief) who is interested in nothing more than a miraculous trip off of the cross so he can continue with what he was doing (being a thief). On the other hand, we see one of the greatest examples of faith in history. The second thief who speaks knows that he will die on this day. He knows that Christ is going to die and that the other thief is going to die as well. He rebukes his fellow thief because he understands that both of them are dying justly. They are guilty and deserve it. Even though he has presumably never met Christ, as he watches Christ's response he recognizes that Christ did not deserve to die.

Then come the words of great faith “But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” And he said, “Jesus, remember me when you come into your kingdom.”” (Luke 23:40-42 ESV) They are nailed to three crosses, to all appearances the Roman soldiers and the Jewish rulers have won the day because they will live and the three condemned men will not, and yet he calls for Christ to remember him when you come to your kingdom! Amazing faith. Faith that Christ acknowledges because he promises that Truly, I say to you, today you will be with me in Paradise.

The thief emphasizes the word we, when he says we indeed justly, and he also emphasizes worthy when he says (my translation) worthy we are to receive (death). He makes a contrast between he and the other thief, and Christ. They deserve death. Christ does not. For Christ do die is as he puts it out of place or absurd is the meaning of the word that he uses. For them to die is acceptable; for Christ to die is absurd.

Calvin: I know not that, since the creation of the world, there ever was a more remarkable and striking example of faith; and so much the greater admiration is due to the grace of the Holy Spirit, of which it affords so magnificent a display.

Radical Leadership

It's hard to properly put into perspective Christ's admonition to his disciples to be servant-leaders in Luke 22.26. Leadership in the culture of 1st century Palestine had no examples of leaders who were servants. Servants served leaders; they did not lead by serving. We have 2000 years of the effects of the gospel, not to mention 2000 years of studying Christ's words so the statement is no longer radical to us. It must have been dumbfounding to the disciples.

ὑμεῖς δὲ οὐχ οὕτως is how Christ begins his statement on being a servant leader, and it is a bold statement indeed, which can roughly be translated But you, not so, or But you not thus.

Cyril of Alexandria does a good job of putting this statement into its proper perspective.

When Christ says this, who can be so obstinate and unyielding as not to put away all pride and banish from his mind the love of empty honor? Christ is ministered to by the whole creation of rational and holy beings. He is praised by the seraphim. He is tended by the services of the universe. He is the equal of God the Father in his throne and kingdom. Taking a servant’s place, he washed the holy apostles’ feet.

The Means to (True) Life...

...is endurance in the faith, according to Christ at Luke 21.19. By your endurance you will gain your lives. Simple and to the point. Christ must not mean physical endurance, as if to say, if you endure like a marathon runner endures you will gain your lives, because then the Christian life would be about working out and who could become a contest of the physically fittest. We can rule that out because Paul said bodily exercise profits little. Christ must mean that by endurance in the faith you will gain your lives (or souls, or inner lives).

BDAG defines lives as seat and center of the inner human life in its many and varied aspects, soul and further as, the seat and center of life that transcends the earthly. Christ is then not speaking of physical life, but of eternal life. NET puts it most succinctly: By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

What Does it Mean to Love God?

I'm glad you asked, and John is happy to answer for us in his first letter to the churches. We demonstrate our love to God by keeping his commandments. It's that simple and that difficult. No rocket science needed. No difficult exegesis. No confusion. You say you love God? Show me your obedience to what he has commanded you to do.

We are prone to say that we love God and then do what we want, especially in our day and age. There are numerous Christians who profess love of God, but then live as if his commandments were non-existent. If this is you, then you do not love God. Plain. Simple. Straightforward.

Adam Clarke: It is vain to pretend love to God while we live in opposition to his will.

A Staggering Truth

God's love is perfected in our love of one another! Thus 1 John 4.12. What to say about this? It's at once an unbending responsibility and a high privilege. As we followers of Christ love one another, then God's love is perfected. So states the notes in NET: The love that comes from God, the love that he has for us, reaches perfection in our love for others, which is what God wants and what believers are commanded to do (see 3:23b).

I Am Against You

Four words that, when spoken by the Lord of hosts, I hope I never hear! This is what the Lord says to Nineveh and the nation of Assyria in Nahum 2.13. This prophecy was probably given around 640 BC and by 590 BC, Babylon had conquered Assyria and Israel. So prophesied. So done.

When the Lord of hosts says I am against you, whether you are a nation or an individual, you are going down. He is sovereign. Nations are not; neither are individuals.

God's Goodness and Bringing Judgment

In Nahum 1.7, this morning, where Nahum begins by proclaiming God's power and ability to bring judgment upon Nineveh, then suddenly in verse 7, he says the Lord is good. Why the sudden switch to commenting on God's goodness in the middle of a passage about him bringing judgment? I think John Calvin gets it right in his comment on the passage:

First, by saying that God is good, he turns aside whatever might be objected on the ground of extreme severity. There is indeed nothing more peculiar to God than goodness. Now when he is so severe, that the very mention of his name terrifies the whole world, he seems to be in a manner different from himself. Hence the Prophet now shows that whatever he had hitherto said of the dreadful judgment of God, is not inconsistent with his goodness.

If the Dead Could Speak...

...we would not listen to them. So says Christ in Luke 16.31. Christ recounts the parable of Dives who dies in his sin and is in torment. He begs Abraham to send someone from the dead to tell his brothers to repent so that they will not end up like him. Abraham tells Dives that they have all they need to repent (Moses and the Prophets). If they do not listen to what the Scriptures are telling them, they will not listen to dead men speaking.

We are no less hard-hearted than the Jews, so we would be foolish to sit back and point the finger at them. What Christ is saying here is that Man (with a capital M) has everything he needs to come to faith—the Scriptures. Whatever else he might hear is not as good as what he already does have. It's an astonishing statement, and yet if one studies the reaction of the people to Christ's resurrection, demonstrably true. When someone DID return from the dead and speak to them, the masses still were not convinced.

The Importance of Theology...and Action

In Micah 3.11, this morning where the leaders of the people, the priests, and the prophets were all doing exactly the opposite of what God had told them to do and saying that God was fine with it. It does not matter what we say truth is, what matters is what the truth actually is. These guys were making their own truth and saying that God was in it. God was saying, "no, my truth is always the same, and you are making a mockery of it."

It is so important that we get our understanding of truth aligned with what God has told us because as humans we are prone to do what we want and call THAT truth. This leads only to destruction.

The Usual Suspects

Reading in 1 Peter 4.3, this morning where Peter lays out a list of what the "Gentiles"—those who have not come to Christ yet—typically do. What strikes me hard is that it is the usual suspects. What was popular to do in the 1st century AD, are the exact same things that are popular to do in the 21st century AD: Living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry. It's all the same.

What those who are not Christ-followers do, Christians should not be doing. That time, as Peter points out, is passed. We are men made new. Our hearts have changed. We do not do those things any more. Our aim and goal in life is to glorify Christ in how we live, rather than give ourselves over to the passions and desires of the flesh.

Who Is My Neighbor?

The story of the Good Samaritan in Luke 10.37, this morning. This is the final verse where Christ asks the expert on the law of Moses, which of these three, do you think, proved to be a neighbor to the man. The lawyer correctly responds, the one who showed him mercy. The lawyer answers the question truthfully, even though he understands that it condemns him because he was probably one of the first two people in the parable, not the Samaritan. One hopes that this is a radical encounter for the unnamed lawyer that changed his life. What he needed was a new heart.

As the New Bible Commentary points out: It was not fresh knowledge that the lawyer needed, but a new heart—in plain English, conversion.

Who then is my neighbor? Anyone I encounter who needs mercy. Simple. Not always easy.

Augustine is good here as well: He shows mercy to us because of his own goodness, while we show mercy to one another because of God’s goodness. He has compassion on us so that we may enjoy him completely, while we have compassion on another that we may completely enjoy him.

God's Anger/Jonah's Anger

In Jonah 4.1, this morning. The Hebrew is quite clear about Jonah's reaction to God saving Nineveh. It was evil to Jonah, a great evil and it burned him. This pretty much sums up Jonah's reaction. It's interesting that the LXX translates the words here much less harshly than the actual Hebrew would imply. A rough translation of the LXX would be: And Jonah was pained with great pain, and he was confused. Not exactly what the Hebrew was getting at.

The New English Translation notes points out the contrast between God's anger and Jonah's anger: The verb ‏חָרָה‎ (kharah, “to burn”) functions figuratively here (hypocatastasis) referring to anger (BDB 354 s.v. ‏חָרָה‎). It is related to the noun ‏חֲרוֹן‎ (kharon, “heat/burning”) in the phrase “the heat of his anger” in 3:9. The repetition of the root highlights the contrast in attitudes between Jonah and God: God’s burning anger “cooled off” when the Ninevites repented, but Jonah’s anger was “kindled” when God did not destroy Nineveh.

The most intriguing interpretation of Jonah's reaction comes from Fairbarn via JFB.

If Nineveh had been the prominent object with him, he would have rejoiced at the result of his mission. But Israel was the prominent aim of Jonah, as a prophet of the elect people. Probably then he regarded the destruction of Nineveh as fitted to be an example of God’s judgment at last suspending His long forbearance so as to startle Israel from its desperate degeneracy, heightened by its new prosperity under Jeroboam II at that very time, in a way that all other means had failed to do. Jonah, despairing of anything effectual being done for God in Israel, unless there were first given a striking example of severity, thought when he proclaimed the downfall of Nineveh in forty days, that now at last God is about to give such an example; so when this means of awakening Israel was set aside by God’s mercy on Nineveh’s repentance, he was bitterly disappointed, not from pride or mercilessness, but from hopelessness as to anything being possible for the reformation of Israel, now that his cherished hope is baffled. But GOD’S plan was to teach Israel, by the example of Nineveh, how inexcusable is their own impenitence, and how inevitable their ruin if they persevere. Repenting Nineveh has proved herself more worthy of God’s favor than apostate Israel; the children of the covenant have not only fallen down to, but actually below, the level of a heathen people; Israel, therefore, must go down, and the heathen rise above her. Jonah did not know the important lessons of hope to the penitent, and condemnation to those amidst outward privileges impenitent, which Nineveh’s preservation on repentance was to have for aftertimes, and to all ages. He could not foresee that Messiah Himself was thus to apply that history. A lesson to us that if we could in any particular alter the plan of Providence, it would not be for the better, but for the worse [FAIRBAIRN].

Rebuking the Wind and Waves

We have heard the story of Christ and the disciples in the boat on the Sea of Galilee so many times that it is unremarkable to us that Christ would rebuke inanimate objects (waves) and effects (winds). This is a little bit unfortunate, because the sheer chutzpah of doing so we might miss. Some of the disciples were experienced fishermen so when they say that they are in danger of perishing—in jeopardy (KJV), taken from the French J'ai perdu, "I am lost"—we ought to believe them, they were in danger. Christ is sleeping, which in itself is remarkable, was he that fatigued (possible) or was he confident that whatever was tossed up against the boat, it was not out of his control (also possible). At any rate, when he is awakened by the disciples, he behaves in a most peculiar manner. What do we expect him to do? We expect him to calm the disciples and help them out of their predicament—point where to row so they can get to shore; help bailout the boat; show some interest!

What does Christ do? He speaks to inanimate objects and effects as if they were little children. He rebukes them for misbehaving! What? Unexpected. Unbelievable. The disciples must have not known whether to laugh or protest. What kind of person was this? The result? The wind and waves obey him. Obey him. Wind. Waves.

The disciples ask the question that I would have asked in the same situation. Who is this that even the winds and the waves obey him?

This is our God.

Most Unusual Place for a Prayer of Thanksgiving

My vote goes to Jonah while in the belly of a great fish. He has almost drowned, and now he sits—miraculously—in the belly of a fish, presumably not knowing what will happen next, but he is thanking the Lord! One wonders at this point where he thought that he would end up, having gone from really bad, to at least alive, but still pretty bad.

It is a remarkable prayer of faith since Jonah was alive, but not knowing what would happen next. Had the Lord saved him from the deep only to have him rot in the belly of the fish? Jonah wasn't concentrating on that, he was concentrating on the Lord's immediate salvation.

John Calvin: But in this state of despair Jonah even gathered courage, and was able to retake himself directly to God. It was a wonderful and almost incredible example of faith. Let us then learn to weigh well what is here said; for when the Lord heavily afflicts us, it is then a legitimate and seasonable time for prayer.

Hedonism

I'm reading in James 4.3 this morning where James says you ask and do not receive because you ask wrongly, to spend it on your passions. The word passions is ἡδοναῖς in the Greek which is the word from which we get the word hedonism, or the pursuit of pleasure. The word originally did not imply bad pleasures, but the meaning gradually became the pursuit of pleasure for its own end so that by the NT time all 5 uses refer to a bad pursuit of pleasure. The EDNT puts it this way: This led in Hellenism to the meaning “sensual joy, sexual pleasure,” and to the ethically negative evaluation by the Cynics, Stoics, and popular philosophy.

The point James is making is that we must be very careful that when we pray we are doing nothing more than asking God to feed our own passions which tend to draw us away from him. Why would God do that? It isn't in our best (eternal) interests. As one commentator pointed out, what we should be doing is praying that God would give us a greater desire for him than for our passions.

Splendor, Majesty, Strength, and Joy

All four are characteristics of our God as David points out in 1 Chr 16.27. I especially like strength and joy juxtaposed together because we do not normally associate the two. Strong people are not normally marked with joy, and joyful people are not normally renowned for their strength. Our God is both.

No Distinctions!

In James 2.3,4, this morning. James in essence says, In the house of God and with the people of God, there should be no distinctions. It is a radical difference from the world that they live in where people who were wealthy and/or a part of high society were given the place of honor wherever they went. They were more equal than the poor. The Old Testament condemns this treatment of the poor again and again, and James (along with other NT authors) carries this condemnation into the Church Age. There is no place for showing favoritism in the Christian faith, based on wealth or position or skin color or nationality. No distinctions!

Forgiveness Because God is Love?

Not according to Oswald Chambers.

It is shallow nonsense to say that God forgives us because He is love. When we have been convicted of sin we will never say this again. The love of God means Calvary, and nothing less; the love of God is spelt on the Cross and nowhere else. The only ground on which God can forgive me is through the Cross of my Lord. There, His conscience is satisfied.

WYSIWYG

More politically incorrect behavior from the Lord in 1 Chronicles 13.9-12. I'm struck once again at how little the authors of Scripture (and therefore the Holy Spirit) care about our sensitivities. The ark is being transported incorrectly; it gets upset; Uzzah reaches out to steady it and is struck down because he was not supposed to touch the ark. The Chronicler specifically tells us that the Lord struck him down, thereby making the Lord look capricious and vindictive.

I take from this that the Lord is more concerned about his holiness than he is about how he looks to us; his holiness is more important. That is breathtaking to me. We, humans, before we read this passage do not take his holiness that strongly. Yes, the Lord is holy, but is it that important? We read this passage and see that it is; radically.

May we take from this story, that God is holy. He will not have his holiness impugned. Even at the cost of how he appears to us. His holiness is more important than that.

Letting Your Servant Depart in Peace

The juxtaposition of Luke 2.26 with Simeon's first recorded words in Luke 2.29, make it clear that Simeon had no doubt that he was holding the Messiah. Lord, now you are letting your servant depart in peace, according to your word for my eyes have seen your salvation. What the Holy Spirit had promised had been accomplished, he had seen (and held) the Messiah.

One struggles with words to describe this scene. Luke (as his his wont) describes it so sparingly, just the facts, nothing more. Decide for yourself. Did Simeon think he was the Messiah? Do you think he was? What the whole Jewish nation had been waiting for, Simeon gets to acknowledge first. He is old. He has lived a long life. He can depart in peace, for what God has promised, he has accomplished. The Deliverer is here. Staggering.

A True Heart

In Hebrews 10.22, the writer tells us to draw near (to Christ) with a true heart. I like that. The word true means "genuine," or "not false." In other words we must not fake it. It does no good to draw near to Christ while faking it, only a true heart will suffice.

Of course we are left with the question, "Do I have a true heart, a devoted heart, a passionate heart, an undivided heart?"

Why the Failure of the First Covenant?

The writer to Hebrews states very clearly that the first covenant was faulty. I read this and ask myself the question, "What happened? Did God make a mistake? If God is perfection, why did he institute an imperfect covenant?"

I believe the answer to that is contained in John Sailhamer's new book The Meaning of the Pentateuch. He says that the first covenant was instituted to demonstrate that we couldn't reconcile with God through adherence to his law because it is too high for us; we cannot attain it. This sets the stage for God ripping through the fabric of time and history in Christ. His covenant is perfect and will last.

The Purpose of Judgment

The purpose of judgment is stated in Joel 3.17; it is so that nations will all know that I am the Lord your God who dwells in Zion. God brings judgment upon people and nations so that they will understand that he is God, whether they like it or not. This reminds me of Paul's description of the future in Phil 2.9,10, where he says that God will highly exalt Christ so that at the name of Jesus every knee should bow...and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Every knee will bow and every tongue will confess; they may not like it, and they may hate Christ, but they will bow and confess because he is King. Judgment will demonstrate the same thing to all the nations.

Be Gentle, Mature Christian. Be Gentle

In Hebrews 5. 2, this morning where the author of Hebrews says that the human high priest could deal gently with the ignorant and wayward because he understood that he too was prone to human weakness and failure. It's a beautiful reference to how we go about reaching those who are ignorant (without knowledge is the greek work) and deceived (again is the greek word).

Gentle is probably not an accurate definition of this difficult to translate word. A full explanation of the word would seem to be to deal moderately with people. In other words, not to be either too harsh, or so gentle that those who are ignorant and wayward do not understand that they need to change.

The point I want to take from the passage is that we approach people who need to change with humility because we understand our own tendency to wander and fail.

Naked and Exposed

Before God, according to Heb 4.13. All of us. There is no creature in all of creation that lives without God knowing all things about it/him/her. It is all the more frightening that the God to whom we are naked and exposed is also the God to whom we must all give account. It seems to me that, at this point, we have two options. We can go along our merry way and give no thought to the fact that we will one day give account to God; or, we can rest upon grace and say, "I am definitely going to give account to God one day, which makes me all the more grateful for grace!" Personally, I choose option 2.

He who is most fearful of God's wrath is least likely to experience it. Matthew Henry

When Pride is Okay

In Hebrews 3.6 this morning where the author of Hebrews says “we are his house if indeed we hold fast our confidence and our boasting in our hope.” The Greek literally says the pride of our hope. It is an interesting construction because we do not normally associate pride with anything good in the Christian faith, which is probably exactly why the author used that expression. He wants to get our attention.

We can have pride in regards to our hope that God will do what he said; that Christ will return; that he has prepared a place for us; and that when we die we will be forever with him. The word translated pride does not mean the act of boasting, it means something that one can boast about. We can have pride in our hope, not because we generate it, and so indirectly we have pride in ourselves, but because it rests on God's promises so by being proud of his promises we glorify him.

The obvious question then is, do we have pride in our hope that God will do all that he promised and how does this pride manifest itself in our lives?

Turning to the Lord (In Times of Difficulty)

In Hosea 7.14, this morning, where Israel is in difficulty, both from lack of the basic sustenance of life—grain and wine—and from a political situation where they are threatened by bigger and stronger nations around them. What they do not see, nor understand, is that God has brought the difficulty upon them to make them turn to him, to teach them to trust in him alone. They do just the opposite; they do not cry to the Lord from the heart. Instead we have the spectacle of Israel crying out for grain and wine, but not for the Lord.

Difficulty is designed to make us cry out to the Lord, to renew our dependence upon him; to reestablish our trust and faith in him. We must be very careful that we do not follow the pattern of unfaithful Israel and get our eyes on what we need, rather than from whom we need them. We depend upon the Lord, not on what our eyes see.

The Necessity of Devotional Theology

In Hosea 4.1, this morning, where the necessity of theology is clearly laid out. God chastises his own people because there is no faithfulness or steadfast love or knowledge of God in the land. I take from this that one cannot be faithful to God without knowledge of him. Nor is it legitimate to have a knowledge of God and not be faithful to him. These are two equal and opposite errors into which men fall.

If we do not have a robust, devotional, committed knowledge of God, then we cannot be faithful to him.

B. B. Warfield, in addressing the old saw about people who would rather be on their knees praying for ten minutes then studying theology for ten hours retorted: What? On your knees for ten hours with your books. Just so.

Mercy to Live

From Psalms 119.77, which I think is my second favorite Psalm after Psalm 139. It's packed so full of truth, and with my Bible reading plan (McCheyne) we go through it slowly enough to savor deeply.

What does the psalmist mean when he says, Let your mercy come to me that I might live? Is he speaking of that fact that it's by God's mercy that we live eternally? Or does he mean that we live our lives by God's mercy, as if to say, I will truly live to honor you by your mercy. I'm inclined to think its the latter because revelation at the time this was written saw death as a descent into the grave. I think he means to say, I only live properly if I live underneath your mercy, or compassion.

The End of Days

I really like the very last verse of the book of Daniel (Daniel 12.13) because it holds so much promise, for Daniel—and for every believer. Daniel will not see his own prophecies fulfilled. He will pass away. He will rest—a euphemism for death. What exactly the Scriptures mean by rest is not clear. I think it means the body will rest in the grave until the resurrection. The NRSV translates the second half of the verse as: You will rise for your reward at the end of days. This is not as literal as the ESV: you shall rest and shall stand in your allotted place at the end of the days. However, I think the NRSV gets the point of the passage. There will come an end of days, and end of time, when God will finish up what he started. There will also come an allotted place, or a reward (NRSV) for Christ-followers. This is our hope. This is the promise. This is the end...and the beginning.

Toil in Hope

Thus speaks Paul in 1 Timothy 4.10. The end to which Paul and his companions toiled was the hope that they had in the living God. Admittedly, Paul's life was not easy, it involved toil and struggle (ἀγωνιζόμεθα). He could bear up in the toil and struggle because his hope was fixed, not on earthly reward, or fame, or money; not on retirement in the golden years when he could get a villa on the beach and collect seashells. His hope was eternal. It rested in the living God.

Like Paul, we do not work for retirement. Our end is hope in the living God, it is to this end, that with Paul, we too toil and struggle in the work that God has given us to do. May we endure in the work sustained by hope in the living God.

Focus and Growl

In Psalm 119.15, this morning. Two ways of saying the same thing. I will meditate (which means mutter, groan, or growl) on your precepts, meaning I will focus and concentrate and work them through my head again and again until I have them. In the same way, fixing one's eyes on something implies focus and concentration until understanding is gained.

Spurgeon: As the miser often returns to look upon his treasure, so does the devout believer by frequent meditation turn over the priceless wealth which he has discovered in the book of the Lord.

Calling for God to Act

In Daniel 9.19, this morning where Daniel closes his marvelous prayer of confession and supplication for God's people. It is a good example of how we can pray (but often do not). O Lord, forgive. O Lord, pay attention and act. Delay not, for your own sake, O my God! It is good and right to confess our sins. It is good and right to call for the Lord to act. It is good and right to call for the Lord to act without delay. All of this expresses dependence, and it is fundamentally dependence for which God instituted the practice of prayer. It's not that God doesn't know our thoughts or situation; it's that we express and acknowledge our dependence upon him when we pray, as David does so well here.

Primus Ergo Sum

I am first! (Just not in a good way). So says Paul in 1 Timothy 1.15. However, the cool thing that I got out of the verse is how Paul summarizes the gospel in 8 words (in Greek)—Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι. Christ Jesus came into the world to save sinners. That was his mission. That was his assignment. That is what he accomplished.

Oh...and Paul was first in that he was the chief of sinners, but the Lord had mercy on him.

Eternal Comfort and Good Hope

Thinking about 2 Thess 2.16,17, this morning. Paul says that the Godhead (God and Christ, thereby pointing out the divinity of Christ) gave us eternal comfort and good hope through grace. I'm thinking Paul is using grace in the by grace you have been saved sense here. Thomas Constable quotes a commentator saying that secular writers at the time used the term good hope to refer to life after death, which makes sense from the context. It is grace that gives us hope of life after death in heaven with Christ.

The same eternal comfort and good hope is available to us that was available to the believers at Thessalonica. It comes to us in the same way also—through grace.

Faithful and Just Works

In Psalms 111.7 this morning where the psalmist describes God's works as faithful and just. Considering the context, I believe that the writer is thinking, not so much of God's act of creation, as he is his acts of faithfulness and redemption for his people. In the same verse the psalmist says that his precepts are trustworthy and in verse 9, he sent redemption to his people.

The cool thing here is that, all of the faithful and just works that God has done are available to me!

Sacrifices of Thanksgiving and Songs of Joy

Psalm 107.22, this morning, in which the psalmist says to let God's people offer sacrifices of thanksgiving and tell of his deeds in songs of joy. The Hebrew says, Let them sacrifice sacrifices of thanksgiving. I take this to mean, not that it is a a sacrifice to offer thanksgiving as we understand it, but that, in the same manner that they offer up other types of sacrifices to God, let them also offer up thanksgiving to God.

The Hebrew verb used in tell of his deeds ‏וְ ספר in songs of joy means to count or recount or relate, so I like to think the psalmist was telling us to list off God's deeds as we offer up songs of joy to him.

God Gave

In Daniel 1.17, this morning where the theological keywords of the passage are: God gave them...

We often make the mistake of assuming that the talents we have are due to our own efforts when as the writer of Daniel understood, God gave them. What do you have that you did not receive? Paul asks in 1 Cor 4.7. If then you did receive it, why do you boast as if you did not receive it?

Boasting for our talents and abilities should go towards God and give him the glory for them because God gave them.

Dependence

In Psalms 104.29-31, this morning. The psalmist here is working out the dependence of all creation upon their creator. This is a radically different view of creation than modern science has. The naturalist says I don't know how the world got here, but it is now running by itself. The psalmist says, everything is dependent upon the creator. Food to sustain life is given by the creator (vs. 28). If the Creator takes away it away—when you hide your face—then they die and return to dust. However, when God sends for His Spirit, then you renew the face of the ground. Birth, death, life, sustenance, rain, the sea, the creatures in the sea, it is all dependent upon the Lord.

Hidden With Christ

So says Paul in Colossians 3.3. We have died and our lives are hidden with Christ in God. I believe that Paul speaks of our lives as being hidden with Christ in that, while we are now spiritually alive, this fact is not fully manifested until Christ's appearing. Thus the Bible Speaks Today commentary says: The perfect union between Christ and his people is a heavenly union, and therefore is hidden from man’s observation.

Probing Those Who Fall Away

I was struck by Psalms 101.3, this morning where David writes: I hate the work of those who fall away, it shall not cling to me. I take from this that apostasy is a danger, not just to those who fall away, but to those around them, because they might be swept along with the one who falls away. I think it's important to understand that we hate the work of those who fall away, we do not hate the one who falls away. We pray for them, while avoiding falling into the same trap of sin.

Spurgeon, as always, is pretty succinct: Sin, like pitch, is apt to stick.

Peace and How to Attain It

In Philippians 4.6,7, this morning. One do not, and one do. DO NOT be anxious about anything. DO let your requests be made known to God (with thanksgiving of course!). Paul gives a command here so we ought to take it as a command, not as an opinion. When our hearts are anxious (and they will be) take it to the Lord. It's funny that Paul doesn't promise any positive outcome here, at least from our own human framework and desires. He only promises the peace of God. That is enough.

John Calvin weighs in: For we are not made of iron, nor of steel so as not to be shaken by temptations. But this is our consolation, this is our solace —to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us.

The Worthlessness of All Things (In Comparison to Knowing Christ)

Thus Paul in Philippians 3.8. Paul speaks truthfully (this is not a boast on his part, it's just a fact) when he says that he suffered the loss of all things for Christ's sake. In comparison to knowing Christ everything else—everything else!—is σκύβαλον skubalon. The word can mean either dung (the equivalent word in English is probably best translated shit) or it can mean refuse or rubbish. You get the point though. Paul metaphorically piles everything that he is and has on one side of the ledger and knowing Christ on the other side of the ledger and says, "all of this stuff on this side is worthless, nothing, garbage. Christ? Everything." It is a very strong statement and Paul means it to be understood that way.

Like Fingernails on a Blackboard; Like the Sweetest Music

Reading in Philippians 2.9-11, this morning. I heard a testimony once from Mary Poplin, who was a radical feminist, before she got saved. She said that hearing the name of Jesus before she got saved, was like hearing fingernails on a blackboard to her. The reason that the name of Jesus is like fingernails on a blackboard to some, and like the sweetest music to others, is explained in these verses. There will come a day when, at the name of Jesus every knee shall bow and every tongue confess that Jesus Christ is Lord. This will be to God's glory. If you do not believe in Christ, you will bow; if you do believe in Christ, you will bow. The first will bow out of compulsion, the second out of love and honor.

As the Bible Speaks Today commentary points out: A confession made for the first time in response to the visible manifestation of his glory will not be a saving confession, but a grudging acknowledgment wrested by overmastering divine power from lips still as unbelieving as they were through their whole earthly experience. All will submit, all will confess, but not all will be saved.

Relentlessly Gospel Focused

Paul's prayer request in Ephesians 6.19, demonstrates his relentless focus on the gospel. He asks the Ephesians to pray for him, not for safety (he is in jail when he writes), nor for health, nor for his needs to be provided, nor even to be released from prison!?! He asks them to pray that words may be given...to proclaim the mystery of the gospel. Now THAT is what I call being relentlessly focused on the ministry that God had given him. Not freedom, not safety, not protection, but words to preach. Remarkable.

Imitators of God

Paul sets a high standard for us in Ephesians 5.1. We are to be imitators of God. From Eph 4.32, we understand that he means that we are to imitate God's kindness and forgiveness, as demonstrated in his forgiveness of us in Christ. Who cannot find it in his heart to forgive when he understands that God has forgiven us for our sin and rebellion? It is easy to imitate our Father when we fully understand how much that he loves us.

As Chrysostom wrote: Not all children imitate their father, but those who know themselves to be beloved act like “beloved children".

False Shepherds; The True Shepherd

In Ezekiel 34.15,16, this morning, a beautiful passage. If the shepherds that God had appointed over Israel would not be proper shepherds (c. f. Ezekiel 34.4), then God would be a true shepherd to his people. God will tend the sheep; he will have them lie down; he will go after and find the strays; and bind up the injured; and strengthen the weak. Oh, and he will also destroy those who should have been shepherds but were not (the sleek and strong). And then, in the ESV, I will feed them in justice. The NIV translates this same fragment as, I will shepherd the flock with justice. While both are legitimate translations, the NIV makes more sense to me. God is drawing a sharp contrast between himself as a shepherd and those who should have been shepherds, but were not (Ezekiel 34.4).

Two points of application. First, if you are shepherding anyone—as a father, or pastor, or leader of a small group—you'd better give due attention to shepherding as God would shepherd because that is your responsibility and God will hold you accountable. Second, God is our shepherd!! What do we possibly have of which to be afraid?