Jeremiah 12-26
Jeremiah takes note of how bad things are in Judah. Evil people prosper, and the land is not producing anything. He brings these issues to God in prayer. And God responds, but he tells Jeremiah that things will get worse. His own family will turn their backs on him. The state of affairs in Judah is squarely on the shoulders of the people who have turned their backs on God and the covenant. Jeremiah is given a handful of symbolic acts throughout his ministry to show the people of Judah. One is the spoiled loincloth to represent God spoiling the pride that Israel has in themselves. Another symbolic image is of drunkenness. While the people presume upon God’s grace to have their wine vats filled, God will actually fill the people with drunkenness for their sins. Keep in mind that Jeremiah ministers both before and partly during the Babylonian exile. God gives Jeremiah a vision of the forthcoming exile to preach to the people. Foes will come from the north, invade the land, and take many hostages. God will expose their true natures and all their sins. In addition to exile, God will send many other judgments on his rebellious people. This will include famine, wars, pestilence, and false prophets. These judgments are to show the people how far they have fallen. Perhaps most horrifying in all of this is God’s insistence that judgment will take place. Chapter 15 assures the people that if God has destined some to die by pestilence, it will take place in short order. If some have been destined by God to die in battle, it will take place in short oder. The same goes for famine and exile (chs. 15-16). The notion of “destroyers” are mentioned in the Olive Discourse (Matthew 24-25, Mark 13, Luke 21) and Revelation 6. They are relatively common prophetic images of judgment on sin. While judgment is a certainty, it is not without mercy. After judgment, God will save and deliver his people (15:20, 16:14-21). Israel’s collective heart has become stone (17:1). They break the covenant every moment of every day by living in reckless rebellion. They even teach their children to do the same. God’s anger will “burn forever”, which is a way of saying “until it is satisfied”. When Jeremiah prays for salvation and deliverance, God simply tells Jeremiah to preach repentance and keeping the conditions of the covenant, summarized by the Sabbath. The next symbolic image is of the potter. The potter has right to do with the clay whatever he pleases. If the clay spoils, he can start over and make something new. In the same way, Israel is the clay in God’s hands. The apostle Paul uses the same imagery again in Romans 9 to communicate the same idea. God is also “shaping disaster” against Israel for their stubborn hearts. Even after this prophetic call to repentance, the people insist on living their lives apart from the covenant, to the point they decide that the whole nation will no longer Jeremiah. Another symbolic image is the broken flask. Jeremiah will speak God’s words of judgment and then throw the flask to the ground, and this will symbolize God breaking the people and the city. Topheth was a cemetery already filled to the max with dead bodies. God will make Jerusalem like a full cemetery. Not only have the people decided to no longer listen to Jeremiah’s prophecy, but the priest Pashhur beats him and puts him in the stocks. In return, Jeremiah assures Pashhur that he and his friends, those who believed his false prophecy, will be among those going into exile. King Zedekiah sent Pashhur to Jeremiah for a word from God. Jeremiah sends word back to Zedekiah, saying that not only will God still send the Babylonians but that God will also fight against Judah. Their sin is so great that they are blinded to the reality that they have been so disobedient. Their hearts are so hardened that they still expect God to be on their side instead of them being on God’s side. One of the primary charges against Israel is against the priests. They have abdicated their responsibilities, namely that of teaching the people to obey the law of God. That is tantamount to hating the people. God will send a new shepherd to love and teach the people. This shepherd will be a priest, but God tells Jeremiah that he will also be a king, or, a branch from the root of David. Here we see the king-priest theme once again. Under the old covenant, the monarchy and the priesthood were intentionally kept distinct. Kings like Saul were condemned for usurping the priests and performing sacrifices themselves. Under the new covenant, the roles of priest and king will be reunited as they were in Melchizedek. Jesus Christ is our great shepherd and priest-king. Chapter 24 notes that exile has already started. Jeremiah sees a vision of two baskets of figs in the temple. One contains ripe figs and another contains bad figs. In the same way, God will separate the good and the bad exiles. Those who God has chosen he will return to the land. God then tells Jeremiah that the exile will cover 70 years (25:11-12). The first exile started in 605 BC, and 70 years later would be 535 BC. However, some exiles returned in 538 BC. So it is likely that 70 is an intentionally rounded number. For instance, Psalm 90 says that the number of our years is 70, meaning the average lifespan is 70 years, or 80 years in a strong man (v.10). Context determines the literality of a number. The prophet Daniel, while in exile in Babylon, began praying for an end to exile when he read this section. The cup of God’s wrath is a common prophetic image of what God has in store. As he pours out his cup, his wrath is manifested. As Jeremiah is prophesying, the people become infuriated to the point they try to kill him in the temple. Jeremiah again calls for the people to repent. But he will die a martyr’s death if it comes to that. However, that will bring more innocent blood on their hands. Ahikam son of Shaphan pipes up and speaks sensibly. He reminds the people that another prophet in the past prophesied similar things and was spared from death. If he’s a prophet, then there is no stopping what God has decreed. If they continue in killing Jeremiah, they will have only heaped judgment upon themselves. Colossians 3-4 Paul asks a rhetorical “if…then” statement. If you have been raised with Christ, then seek the things where Christ is. You could also say, “Since you’ve been raised to new life in Christ, your mind should necessarily be on the things of heaven.” That’s the positive impact of being raised to new life. The negative side of it is that we must mortify, or put to the death, the sin that remains. Paul makes a list of vices that summarize the sins we must put to death. The opposite of mortification is vivification. We kill what seeks to kill us, and we bring to life the things that are above, which Paul then lists as compassion, kindness, humility meekness, and patience. As Paul often does, he briefly addresses how the gospel moves in the home. The family was the first institution ordained by God, so it is right to spend some significant time focused on it. Wives submit to their husbands. Husbands love their wives, and fathers do not discourage their children. Children obey to their parents. Bondservants obey their masters. Paul then says farewell to the church at Collosae. He urges them to keep in prayer, primarily that the word of God would expand and grow into more of the world. In addition to prayer, keep a watch on your life. Don’t give unbelievers an excuse to hate you beyond your faith in Christ. 1 Thessalonians 1-5 1 Thessalonians was likely the first letter Paul wrote, probably around AD 52. Paul reminds the Thessalonians that it was God who chose them, not the other way around. Why is salvation so astounding? Because the rebels were forgiven by the one rebelled against. The rebels didn’t gravel and hope for the best. In salvation, we receive the word and the Spirit. Now, we turn from our idols and wait for the Son to return. Paul and his associates have had a hard time as apostles, but that has served to confirm their ministry. No one would withstand what they have time and time again without a clear commission from God. Once Paul got to Thessalonica, he was received warmly. He says that he was gentle like a nursing mother (1:7) and encouraging like a father (1:11-12). Because of the power of the gospel, the Thessalonians received the word of God in power. This letter arrives between visits from Paul. He hopes to be able to see them again in person. He was adamant about knowing their current state of affairs, so he sent Timothy to get the latest updates. It was Timothy’s good report that has sustained Paul during his many persecutions. Because of this love he has for the Thessalonians, he prays that God would do even more for them and increase their joy. He encourages them to stay on the path of brotherly love. Stay sexually pure. Live quiet lives. Probably the most famous passage of 1 Thessalonians is 4:13-17, which concerns the rapture. While it does teach a rapture, Paul’s primary purpose in this section is to comfort the minds of those who are concerned about those believers who have already died. What concerns me is the prooftexting that uses this passage to support a pretribulational rapture. When Paul says that God will “bring” (ago) with him those who have died (4:14), it most likely cannot be referring to those who were raptured 3.5 or 7 years earlier. He is speaking of the same people in v.16 who are raised first and yet are already with Christ in v.17. So who Christ is bringing with him are the souls of those who have already died. Those who are living at his return are “caught up together with them in the clouds to meet the Lord in the air” (v.17). It is clear, and makes more sense, that the dead in Christ return to the earth at the rapture than those left alive meet him in the air and go to heaven for seven years, which is not mentioned at all. Christ’s return and both the resurrection of the dead and the glorification of the living take place simultaneously. “Caught up” is harpazo, which means to be seized by force. Meeting Christ in the air should be no surprise. At his ascension, the angels tell the disciples that he will return the same way he left (Acts 1:11). Paul is using a common Roman image of meeting a victorious army outside the gates and parading back into the city with them. He calls out his people to return to his kingdom with him, which perfectly lines up if he is returning with the intent of establishing his millennial kingdom. The word for “meet” is the same word used in the parable of the ten virgins in Matthew 25:6, “apantēsis”. The five wise virgins are prepared for the groom’s arrival. And once he arrives, and they immediately go to the marriage feast. There is no interval of time between meeting him and the feast. In Matthew 25:6, “Come out to meet him”, is the same verb used in the phrase “meet the Lord in the air” in 1 Thessalonians 4:17. Again, the five wise virgins meet their groom and go immediately to the marriage supper. That would imply that, because the invitation to the marriage supper of lamb is announced in Revelation 18 (even though it does not happen yet), and since Christ returns in Revelation 19, meeting the Lord in the air is simultaneous with his return. If the rapture takes place at the conclusion of the tribulation, some ask, “What’s the point of meeting Jesus in the air and returning immediately to the earth?” The same question can be asked of those who hold to a pretribulational rapture. What’s the point of bringing those who have fallen asleep and returning immediately to heaven? Both sides have to answer that question. It’s not a slam-dunk for either side. Keeping in the mind the chapter divisions are arbitrary and not original, Paul is actually continuing his argument at the beginning of chapter 5. He is saying that the believers do not need to be taught anything else about the second coming because they know it will happen in an instant. Even though a pregnant woman knows she will give labor, the exact moment is unknown to her. And in 5:6, we read that we should be awake for when the time comes. Note, we are not to stay sober and wait for the rapture but for the day of the Lord, which is universally the day of wrath, or the day of judgment. In 5:9, Paul does tell us that we are not destined for wrath but for salvation. Some argue that this means we will not be present for the tribulation when God’s wrath is poured out. But that is assuming a lot from a single verse when many others mention God’s people being preserved even amidst wrath. When Jesus speaks of the end of the age in Matthew 24, he intentionally uses the story of Noah to say what the last days will be like. Noah was spared from wrath, but he was present for it. Paul then says his typical farewell. The word “encourage” comes up throughout the letter, especially at the end. We would do well to encourage our fellow believers, and ourselves, with Paul’s words in this letter. 2 Thessalonians 1-2 Paul is adamant that they understand Christ has absolutely not returned yet. Some people had argued that he had secretly returned, invisible to the human eye, and they had missed it. It’s the same problem as dispensationalism. They argue that the rapture will be secret and invisible. People will just disappear. It’s an old problem. But John writes in Revelation 1:7, “Behold he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him.” Jesus says in the Olivet Discourse that his return will be as visible as a lightning strike in the sky (Matthew 24:27). Paul had taught that there would be a rapture in his first letter to them, so now he’s writing to confirm that it hasn’t happened. It will not be missed. He says that those who say the rapture has already happened, or that it is a secret, are deceiving you (v.3). The dispensationalist and the preterist have wildly different methods, but they wind up saying the same thing about the rapture. Preterists say that Christ coming in judgment in AD 70 was an invisible return. In fact, it was so invisible that no one living at that time wrote about it as if it was the second coming of Christ. The dispensationalist says that the rapture hasn’t happened yet, but when it does, it will be invisible and a secret. There will be no signs that come before it. In 2:3-4, he lays out a sequence of events similar to the various “sevens” in Revelation. The rebellion against God’s people takes place, the antichrist/man of lawlessness/son of destruction (also the abomination of desolation from Daniel) is revealed and attempts to take over worship from God. He will try to make true believers worship him, but they won’t, which is why they are killed. But the antichrist is being restrained right now, meaning he will be released later (v.6). V.7 says that “he” is restraining the man of lawlessness, so God is restraining the antichrist until his appointed time. The man of lawlessness is presently restrained, but the mystery of lawlessness is at work (v.7). There will always be forces at work to deter true worship of God. But when the restraining ends and the lawless one is revealed, Jesus will destroy him—how and when? “By the appearance of his coming” (v.8). The antichrist is destroyed at the second coming. John writes in Revelation 19 that the beast and the false prophet are cast into the lake of fire at Christ’s second coming, never to be seen again, and Paul says the same thing here in a less apocalyptic way. 2:9 makes it even clearer that the man of lawlessness works for Satan. He will do false signs and wonders. In the same way the various sevens of Revelation are to show that the unregenerate will never love God despite his clear punishments, Paul here writes that the lawless one’s followers “refused to love the truth and so be saved” (v.10). In my estimation, Paul’s “man of lawlessness" is John's “beast”.
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Isaiah 64-66
These chapters continue God’s words of comfort and promise of restoration for his people. I want to focus primarily on chapter 65 where Isaiah speaks of the new creation. This passage is often used as a prooftext for the premillennial view of Christ’s return. This position holds that Christ’s return precedes (hence, pre-) an earthly reign of 1000 years when Satan is bound and inactive. At the conclusion of the 1000 years, Satan is released to instigate a failed rebellion, Christ banishes him eternally to the lake of fire, and he establishes the new heavens and new earth. There are other views that harmonize the relevant passages differently. Postmillennialism argues that this current age ends with a period of heightened churchly influence, and Christ returns at the conclusion of that time. Amillennialism argues that the millennium is not literal but is how Revelation 20:1-6 describes the current age. Therefore, Christ simply returns at a point in the future, and that is the end of this age. I affirm premillennialism, but if we interpret this passage the way the New Testament apostles do, this passage must be referring to the eternal state and not the millennium. It’s better to stick to the primary texts than scour the Bible for a prooftext and skew the meaning to fit our predetermined interpretation. Both Peter and John reference Isaiah 65:17 (“For behold, I create new heavens and a new earth, and the former things shall not be remembered or come to mind”). 2 Peter 3:13 says, “But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.” Immediately before this, Peter says that “the heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare” (2 Peter 3:10). These things take place not before but after the millennium. The new heaven and the new earth come after the current heaven and earth is gone. John writes in Revelation 21:1, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.” John places the new heaven and new earth after the conclusion of the millennium of Revelation 20:1-6. Both of these New Testament authors reference the Isaiah passage and apply it directly to the eternal state. One reason (we) premillennialists often apply Isaiah 65:17-25 to the millennial reign of Christ is that Isaiah speaks of things that will eradicated in the eternal state, primarily death, and yet a young man will die at age 100. What’s going on here? Isaiah also says that former things will not be remembered (v.17). In the context of there being no weeping or crying or death, we should not interpret this to mean that our memories are wiped clean but that we will no longer remember our sins, just as God has done. If we consistently apply the principle that Scripture interprets Scripture, and if we see that the New Testament applies this passage specifically to the eternal state and not the millennium, then we must interpret the verses concerning long life in a corresponding manner. Instead of just saying that death will be no more, much like the apostle Paul would do, the prophet Isaiah speaks metaphorically. Metaphor does not negate or preclude interpreting the text based on grammar and historical context. In fact, metaphor springs forth naturally from reading the text according to the rules of grammar and history. We read about long life, peace and security, enjoying our work, peace in the animal kingdom, and the presence of God in our midst. This is all about the return to the state of things before death entered the picture. Could this be anything other than a call back to Eden? If not, what is the overwhelming amount of Edenic allusions pointing to? We have to reconcile verse 19 with verse 20. There will be no more weeping or crying in verse 19, but the age of 100 will be considered young in verse 20. They are easily harmonized if Isaiah is speaking metaphorically. Again, that interpretation rises naturally from the next, not from an exaggerated imagination. Jeremiah 1-11 The prophet Jeremiah is a prophet of the southern kingdom of Judah from the tribe of Benjamin. He ministers to Judah before the exile begins, and his ministry of one of warning. Jeremiah lives between the splitting of the kingdoms between north and south and the beginning of the Babylonian exile. The northern kingdom of Israel fell to Assyria in 721 BC. Shortly after, Babylon conquered Assyria. By 586 BC, Babylon had conquered the southern kingdom of Judah. Jeremiah died in roughly 570 BC, so he saw a little over a decade of the seventy-year exile and prophesied for about forty years. Early in the book we read a clear description of the work of a prophet. “Behold, I have put my words in your mouth” (Jeremiah 1:9). Jeremiah, as well as every other true prophet, is not speaking his own words but the words given him to speak from God. Therefore, when prophet speaks, it is the same as if God himself were speaking. Jeremiah’s prophecies are common to all the major prophets: Israel’s failure to keep the covenant, the consequences of that failure, and God’s mercy in the giving of a new covenant. Israel is a nation that resembles a lot of the spiritual life: a lot of energy and commitment in the beginning but a dwindling amount as time goes on. Chapter 2-3 are a series of charges levied against Israel for all the various ways they have broken the covenant. Worship is idolatrous and marriages are broken. But in his mercy, God calls his people to repentance instead of destroying them. God calls them to acknowledge their evil ways. He is merciful, so why do they continue to wait? Repentance is characterized as circumcision, which in the ancient world was indicative of separation. Typically, only the priests of any given religion, and therefore the most pure, were circumcised. God is calling for even greater purity by a circumcision of the heart. In chapter 6, God will call for circumcised ears so that the people will listen (v.10). God specifically calls for the invasion of enemies from the north in chapter 4. It is Judah’s own sin that has brought this about. They have no one to blame but themselves; it has “reached their very heart” (4:18). Such judgment is painful to Jeremiah to watch. He knows that what God says will happen is about to come true, and he’s watching the people continue in their way of life. He has a broken heart (4:19). He will later again comment on his grief (8:18-9:26). And yet, the people continue in their defiance of the covenant. In all the ongoing displays of God’s mercy, the Jews refuse to repent and receive God’s overflowing mercy. Not only that, but the Jews refuse to believe that God will be true to his word and judge them (5:12). They can refuse to turn to him, and yet, God will be merciful anyway. God has a plan for his people, and nothing they do will thwart his plan. “But even in those days, declares the Lord, I will not make a full end of you” (5:18). Our sin does not override God’s eternal plan. God tells the people to flee because of what the people will experience if they stay (6:1). The land will face great devastation. God sends Jeremiah to the temple (ch. 7). The people and the priests have an objective view of the temple, meaning that they think if they follow the letter of the law when it comes to sacrifices and offerings that God will owe them his protection and provision. That is not the case. God tells them, “For if you truly amend your ways and your deeds, if you truly execute justice one with another, if you do not oppress the sojourner, the fatherless, or the widow, or shed innocent blood in this place, and if you do not go after other gods to your own harm, then I will let you dwell in this place, in the land that I gave of old to your fathers forever” (7:5-7). Keeping the covenant goes far beyond religious rites; it is a spirit of love and obedience to God and his covenant. As God told their forefathers at Mt. Sinai, “Obey my voice, and I will be your God, and you shall be my people. And walk in all the way that I command you, that it may be well with you” (7:23). Any sense of obedience is a pretense (8:8). Judah is following in the idolatrous paths of the surrounding nations. God compares lifeless idols to “scarecrows in a cucumber field” (10:5). They were placed there by humans and offer the humans nothing in return but a false sense of security. God’s wrath brings the earth to its knees while the idols are sitting there doing nothing. God sends Jeremiah throughout the kingdom of Judah urging the people to return to the covenant (11:6). The people have created as many idols as their neighbors. The Jews will turn to the idols and wonder why they aren’t doing more to help the people from their suffering, but they will not turn to the one, true God. Their sin is so great and God’s will is so decisive that God tells Jeremiah, “Therefore do not pray for this people, or lift up a cry or prayer on their behalf” (11:14). That seems harsh, but it is an appropriate response to generations of idolatry. Is God worthy of perfect worship apart from all idolatry, or is he not? Philippians 1-4 Philippians is a special letter where both Paul and Timothy are shown to have had a hand in writing it. The letter reads like Paul, so the writing process probably looked like Timothy writing as Paul dictated. Philippians is one of Paul’s four letter written in prison (Galatians, Ephesians, Philippians, and Colossians). Though Paul is in prison, Philippians is often called the letter of joy because of its content. His primary concern is that regardless of what happens to him, whether life or death, that the gospel remains the primary concern of the Christians at Philippi. This letter is not the first appearance of Philippi in Scripture. In Acts 16, Paul is in Philippi and leads several to Christ. We meet Lydia, a possessed girl, and a jailor. Philippi would be the site of the first church in Europe. Paul begins by urging the Philippians to be thankful regardless of their circumstances. He wants them to be sober, awake, and ready when Christ returns (“the day of Christ”, 1:10). Even in a prison cell, Paul’s theology of God and his sovereignty keeps him focused on what lies ahead. What has happened to him increases the spread of the gospel (1:12). Even those who preach from a place of greed and self-interest are actually serving to promote the gospel. Even if that’s the case, the Philippian Christians should live holy lives themselves (1:27). We have no other example of that than Christ. Like our own day, the culture in which Paul finds himself is selfish and proud. That is not the way of Christ. We don’t simply aim for high ethics, but we ground our ethics in the attributes of God. Philippians 2:7 mentions that Christ “emptied” himself. Some argue that means Christ laid aside his divinity during the incarnation and picked it back up again at his exaltation. That’s simply out of bounds according to many other clearer passages. Christ had a human nature and a divine nature in one person. Those natures never mixed to form a third nature, and neither did he go between the natures at different times. Paul even tells us exactly what “emptied” mean for Christ. He continues by saying that Christ “emptied himself, by taking the form of a servant, being born in the likeness of man. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (2:7-8). The Greek kenoō actually has a range of meaning, and in context, there is no reason to define it as a casting aside of his divinity but rather of his divine rights. We also see Paul’s genuine love for his brothers. Timothy is like a son to him. They have been through thick and thin, besides their common faith. Epaphroditus is also called a brother. He is someone like Timothy, someone who is almost like an aide de camp for Paul. Paul exhibits what he teaches, which is a deef affection for his fellow believers. Paul rehearses the gospel, as he often does in his letters. In this case, Paul reminds us that, because of the gospel, we are not to boast one iota in our works. If anyone has a good reason to boast, it’s Paul. His heritage was a prime example of a man who should have been the upper echelon of Jewish society. But a true understanding of the person and work of Christ as the culmination of the ages sets aside all reasons to boast. We should therefore follow Paul’s example of his humility. Paul closes his letter urging the Philippians to remain unified in this great truth. Practically, that means unity in striving for excellence in the work of the Lord. Think about these things, and you will have the peace of God. The Philippians have supported Paul spiritually but also financially, and he is expressing his thanks. He goes as far as calling it an “acceptable sacrifice” (4:18). In the same way that the Philippines have met Paul’s needs, God will meet all of their needs. It is always God who fulfills the needs of his people, regardless of the means by which they are met. Colossians 1-2 Starts with a major thanksgiving section, 1:1-14 Colossians is another of Paul’s four letters which he wrote in prison. As is common among most of his letters, he begins with a lengthy thanksgiving. The Colossians have prayed for him, and he has prayed often for them. Colossians reads much like the other prison letters. They are relatively short, and they speak of many of the same topics. What sets Colossians apart is its incredibly high view of Christ. We would do well to imitate Paul in this. God has rescued us from a kingdom of darkness into the kingdom possessed by his Son. Then 1:15-23 is simply a beautiful, elevated description of who Christ is. He is the reason for all of creation, and he himself is the creator. He is eternal. He is the head of the church. He is the first of the resurrection. He is the fullness of God. Everything is about him and for him. There is no such thing as overstating the eminence of Christ. Therefore, Christ is the God of all people, not just Israel. Paul’s ministry to the Gentiles is rooted in that truth. There will always be people trying to undermine the gospel. The same was true in Paul’s day. Wolves had infiltrated the church and were urging people to turn back to the rules and regulations of Judaism in order to be fully pleasing to God. That much is clear by Paul mentioning “what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day” (2:16). Those are Jewish distinctives. The old covenant and all of its components are not conditions of the new covenant. The impositions upon the Christians have the appearance of wisdom, but they are not able to contribute in any meaningful way to one’s holiness. If we want self-control and holiness, we look to Christ, not the law. We look to “things above, where Christ is” (3:1). Under the law of Christ, we put the earthly nature to death. All men, because we are all fallen, must fight the same spiritual battles. That is what Paul means when he writes, “Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all” (3:11). As we put sin to death, we take up a holy life that consists of compassion, kindness, humility, gentleness and peace” (3:12). That takes form in relationships, from marriages, families, and households. Paul ends by listing several names and what they are doing in the ministry. Christians support each other in their various ministries. We are all each a hand, a foot, or an eye. We need each other, and the body grows when each part is working at full capacity, not trying to be another part. Isaiah 44-63
Isaiah 44 reads like a series of incredible, individual conversions to the Lord. This is what Paul is referring to in Romans 11 when he speaks of a great ingrafting of Jews at the end of the age. Many Jews will call on the name of the Lord Jesus Christ and so be saved. The imagery of what is happening to the land is just that—imagery. That’s made clear by the statement that people will spring up among the grass. It’s the reversal of the utter destruction from the previous chapter. God works in history, even though all of history is before him at once. God chose to use king Cyrus to restore Jerusalem and rebuild the temple at the conclusion of the exile of that generation. Even then, the point is to draw glory back to God himself. When the nations see the restoration of Jerusalem, many will call on the one, true God (ch. 45). God stands over against the idols because he is true; he is real and hears the cries of his people (ch. 46). Babylon will fall and be humiliated (ch. 47). John picks up this language of the fall of Babylon throughout Revelation. As you’ve seen already, the book of Isaiah is instrumental in understanding the book of Revelation. Old Testament prophecy helps interpret New Testament prophecy and vice versa. God will do a new thing in Israel (48:6ff). They will be acts that Israel has not heard of before and will not expect. This is seemingly to safeguard them against rejecting what he will do for them. He again does all of this for his own glory. Salvation is not ultimately about us; it’s about God and his willingness to redeem his enemies. He is constantly calling his people back from rebellion (48:12ff). Isaiah 49:1-7 is the second “servant song” of Isaiah. This servant is the one who will bring Jacob, or Israel, back to God in faithfulness. God will make his servant “as a light for the nations, that [his] salvation may reach to the end of the earth” (Isaiah 49:6). Paul quotes this verse in Acts 13:47 to describe the person and work of Christ. Jesus even tells his disciples that they will be sent to the end of the earth, showing that the ministry of Christ will extend as far. The next servant song is Isaiah 50:4-11. The servant is hated, disgraced, and spit upon. Even in the midst of all of that, God helps his servant. This encourages the servant to persevere and be faithful to the end. All of God’s enemies will be destroyed, but the servant will be saved. The final servant song is Isaiah 52:13-53:12, and it is the longest. It is also perhaps the most well-recognized. It is read most often at Easter services because of its direct application to the crucifixion. The servant will be disfigured because of what is done to him by wicked men, but he will save men from every nation through it. The servant won’t be anything physically remarkable, but he will be hated by all. But in his crucifixion, Christ had imputed to him our sins and sorrows. “He was pierced for our transgressions; he was crush for our iniquities; upon him ws the chastisement that brought us peace, and with his wounds we are healed” (Isaiah 53:5). He did not return hateful speech for the hateful speech he received. A rich man, Josephus, gave his tomb for Christ’s burial. You see how many specific prophecies Christ fulfilled from this one single passage. And perhaps most astonishing of it all is that this was God’s will (Isaiah 53:10). God absorbed our debt to him. And today, Christ continues to intercede for the transgressors. God’s grace is immeasurable. He tells his people to celebrate and prepare for what he will do for them. Instead of being in exile, their children will possess the nations (54:3). Shame will be a thing of the past. God may have been angry at them for their sins for a time, but his love is everlasting by contrast. In the same way God promised Noah that he would never again destroy the world through flood waters, neither will he continue to be angry with them. Not only that, but God himself will teach the children. That is a direct reference to the new covenant (Jeremiah 31:34, “And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more.”). God will judge his people, but he will also vindicate them for his own glory. God’s compassion is undeserved and unfathomable. That is why he compiles us to seek him while he may be found (Isaiah 55:6). Israel will not be the only ones saved by God. Old covenant law demanded foreigners keep themselves from the temple. But in the new covenant, that will be changed. Any gentile who keeps the covenant will be made even better than a son or daughter (56:4-5). God’s house will be a house of prayer for all people (56:7), not just the Jews. One of the primary problems within the hearts of the Jewish people was their willingness to do the right things for the wrong reasons. They took part in the right ceremonies and rituals but with hardened hearts. God calls attention to their fasting, or withholding of food for a specified period of time to devote yourself to God, and how they have tried to be manipulative. Instead of seeking greater devotion to God, they seek their own pleasure (58:3). The only Old Testament command to fast was concerned with the Day of Atonement once a year (Leviticus 16:29 & 31). At times, various prophets or kings might declare a time of fasting as a special occasion. But fasting was intended to mourn over sin and seek the Lord while he may be found. But fasting had become a means of self-righteousness and pride. By the time of Jesus, he has to remind people that they shouldn’t make a show of fasting and to take care of themselves while they fast (Matthew 6:16-18). The kind of fasting that pleases God takes the focus of one ones self and onto God and neighbor. The people had turned a blind eye to the injustice around them but insisted they were good people by their fasting. God promises that his glory will shine through his people, which will be the draw for the nations to seek the Lord (60:2-3). I believe this to be speaking of the end of our own age. Isaiah is shown a time far in his future, when the Jews and the Gentiles both seek the Lord because he has sought them. The nations will enter the new city and bring their glory into it (60:11, Rev. 21:24). Isaiah 60:19-20 sounds suspiciously like Revelation 21:22-23. Isaiah 61 is the passage that Jesus preached in Luke 4. Jesus Christ was the fulfillment of this Old Testament prophecy. While this is not technically a servant song (which are usually about the servant himself, not written from his own perspective), the servant is the one speaking here. The servant has come to proclaim forgiveness as well as God’s wrath. But for those who mourn their sin and seek the Lord, they will be new clothes and are commanded to stop their mourning. Their forgiveness has arrived. It’s amazing to see that in 61:8, the Lord is speaking, but it has been the servant speaking all along. It is another passage confirming that Jesus Christ is God. The covenant he makes, the new covenant in his blood, is everlasting. It is not temporary as was the old covenant. Every nation will have Christians before the end of the age. The nations will be drawn by Israel’s righteousness (62:1-2). No more will God’s people be marred by their sin but will be redeemed and be God’s delight. God will rejoice over his people as a groom does over his bride. The Lord will avenge his enemies, all those who harden their hearts against him; but those who do not deal falsely, who seek after him, the Lord will surely save (ch. 65). Galatians 6 Paul’s argument in this section began in 5:16. He is still concerned with living in the Spirit, but now he has turned his specific focus toward helping our fellow believers. More mature (“spiritual”) Christians should help those who are struggling in the faith. This is one often overlooked component of gathered worship. How much have you been helped, whether or not you have thought about it like this, just by seeing other Christians with their own weaknesses, sins, and doubts all together worshiping the same God? The fruit of the Spirit (5:22-23) have real implications in real life. In his letter to the Romans, Paul wrote, “We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. Let each of us please his neighbor for his good, to build him up. For Christ did not please himself, but as it is written, ‘The reproaches of those who reproached you fell on me’” (Romans 15:1-3). He is essentially saying the same thing here. We are never more like our Lord and Savior than when we support a brother or sister. The “law of Christ” likely refers to the two great commands that summarize the whole law of the old covenant: love God and love neighbor. The spirit of every other law is fulfilled by fulfilling these two. Paul also tells the Galatians to compensate their teachers fairly. This is especially true when good teachers are faced with such opposition, as they were in Galatia. Whatever teaching the Galatians follow, they should know that they will receive the appropriate recompense from God, hence, “whatever one sows, that will he also reap” (6:7). When we are confronted with the gospel message, we are then responsible for our answer. In his closing words, Paul takes the pen from his scribe and writes it himself. It was a way of putting a personal touch on all the harsh words he has just dictated, showing that he has said all of it in love. He quickly summarizes his complaints against the false teachers: they only want you to be circumcised and and keep the law to make themselves proud. They can’t even do it themselves! There is only one reason to boast in the Christian life, and it has nothing to do with our ability to be obedient. The only reason to boast in the Christian life is that Jesus Christ died for me, and I will boast in his greatness. Ephesians 1-6 The letter to the Ephesians is one of Paul’s letters he wrote from prison. Two big themes makeup this letter: reconciliation and union. God has reconciled his people to himself, and Christ has united people from every tribe, tongue, nation, and people under himself. More than perhaps any other letter, Ephesians focuses on the cosmic scope of Christ’s person and work. Not only has Christ redeemed our souls, but he has redeemed every molecule of creation, from the center of the earth to the furthest reaches of the universe. This will be incredibly important for a city that was fascinated with mysticism and divination. The letter begins with a typical opening and welcome. Paul is simply overwhelmed at the cosmic scope of redemption. From 1:3-14, Paul writes one huge, worshipful sentence. It’s about 127 words in the Greek. Most Bibles break it up into shorter sentences, otherwise it breaks every conceivable English convention. But in Greek, it’s perfectly normal. In his opening sentence, he notes that we were chosen before the foundation of the world. There is nothing that we have done or that God foresaw that caused him to save us. But neither was his choice arbitrary. We do not know, and probably cannot understand, why God made the choice he did. But it is good and right, regardless of our finite understanding. Ultimately, beside whatever reasons he may have had, our election is to the praise of his glorious grace. What is the inheritance we have obtained? An inheritance is something yet future, even if we have currently obtained it. It is a promise of something to be received later. So our inheritance is our fellowship with God and eternal life. Our promise is confirmed in the fact that we were predestined according to his own purposes. Predestination is often a term that receives a lot of pushback because it seems to make it so man has no responsibility. But that is the furthest thing from Paul’s mind. Predestination is meant to be a massive comfort for God’s people. Our sins were not too great for God to overcome, and what he has purchased for himself, he will not lose. Christ is seated in heaven today. Paul says that means he is “far above all rule and authority and power and dominion” (1:21). There is no greater authority than that of Christ Jesus, through whom the world was created and through whom the cosmos was redeemed. One of the most-quoted verses in Paul’s letters is Ephesians 2:8, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God.” It is hard to get any clearer picture of redemption. Grace is not your own good work. Faith is not your own good work. The only good work that contributes to your redemption is Christ’s. Christ’s life and death are often broken down into two categories: his active obedience and his passive obedience. In his active obedience, Christ lived a life according to the covenantal law of Moses. He kept both the letter and the spirit of the law. He was a perfect sacrifice on the basis of his perfect life. In his passive obedience, he permitted the will of evil men to take place. He died an innocent man. His obedience is what gave us access to the Father. Therefore, we are no longer a smattering of people groups but one united church who make up the household of God (2:19). And this was, in fact, a mystery only then revealed (3:4-6). That mystery was that the Gentiles are fellow heirs with the Jews without having to become Jewish! We believe the same gospel and receive the same promises. Paul’s ministry is to bring that mystery to light. This in-grafting of the Gentile vine into the branch of Israel shows the “manifold wisdom of God” (3:10). We will be turning the diamond of God’s wisdom until Christ returns, never exhausting its brilliance. We are only beginning to comprehend “the breadth and length and height and depth” (3:18) of the love of Christ. Because of God’s love for us, we should seek to live a certain way. We should seek “to walk in a manner worthy of the calling” we have all received (4:1). Christ has unified us in his Spirit, and we seek to maintain it by supporting each other. Paul quotes Psalm 68:18 in Ephesians 4:8. In the Psalms, it is God who ascended and received gifts. In Ephesians, it is Christ who ascended and gave gifts. Paul tells us that those gifts were “apostles, the prophets, the evangelists, the shepherds and teachers” (4:11). Like all believers, those gifts are not for building up of the self but of the church. Those specific gifts are are specifically about working toward. Unity of the faith and knowledge of Christ. These offices built the foundation of the church, of which Christ was the cornerstone. There is no substitute for sound doctrine. Worship is rudderless without doctrine. Missions are rudderless without doctrine. Discipleship is rudderless without doctrine. Nature abhors a vacuum, and if the Bible is not the source of our doctrine, something will fill that void. The church must always be reforming to the standard of the Scriptures. Paul says twice in this letter that it is the Holy Spirit who “seals” us for the day of redemption, both in 1:13 and again in 4:30. In Romans 4:11, Paul says that Abraham “received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised.” Many Christian denominations equate baptism to circumcision, even going as far as claiming that it is only an “administrative” change. That means that baptism means what circumcision meant, that of inclusion in the covenant, old or new. Here, though, Paul seems to equate circumcision (the sign and seal of the old covenant) not to baptism but to the indwelling presence of the Holy Spirit (the sign and seal of the new covenant). This has implications for ecclesiology, or the doctrine of the church. Who should receive the sign and seal of the new covenant? If baptism has essentially replaced circumcision, then the same people who received circumcision should be baptized, namely, offspring of those already in the covenant. However, if the indwelling presence of the Spirit has replaced circumcision, the the indwelling presence of the Spirit is what makes you a member of the new covenant. Therefore, only those who have already received the sign and seal of the new covenant should be baptized. Baptism is ritual of obedience and purity, not of entry into the new covenant. It is unavoidable that Peter does make connections between circumcision and baptism, and we will deal with that when those texts come up. Paul then addresses how walking worthy of our calling plays out in real life. In general, we recluse ourselves from wicked people and wicked practices. Avoid darkness. In fact, we expose shameful acts, not ignore them or let them go on unchecked. We do not slander anyone, but we take on every false idea and, through well-formed arguments, prove them to be riddled with errors. He applies the same logic, that of walking worthy, to the household. Wives submit to husbands, and husbands loves their wives. Christ’s headship over the church proves his authority. A husband’s headship over his wife proves his authority. But the authority of a husband over his wife is modeled only in Christ’s authority over the church. It is an authority to love and protect, to be willing to give up ones very life. Likewise, children should recognize the authority of their parents and slaves the authority of their masters. The authority of the family is ordained by God and modeled in creation. Earthly authority typifies heavenly authority. Paul concludes this letter with great encouragement for the Ephesian believers. In living the Christian life, in dealing with the wickedness of the world and the deceit of our own hearts, God has supplied us with his own armor. God gives us shields for defense and weapons for offense against cosmic evil powers. The result of picking up this armor is the ability to stand firm (6:13). We will be immovable because of God’s great gifts in Christ Jesus! Isaiah 27-43
One of the promises of the Old Covenant is the redemption of Israel, but that doesn’t mean there will not be judgment on their wickedness. Even in the midst of judgment, God will show mercy by sending one who will be called “a precious cornerstone” (28:16). It is by belief in this cornerstone, this sure foundation, that Israel will be saved (28:16). Isaiah remarks how the Jews had been seeking help from Egypt against Assyria, but there will be no need for hurry on that day. God will supply all that is necessary and at the right time. One of the great questions in theology is how the promises made to Israel will be fulfilled, if they have not been fulfilled yet. Some argue that by interpreting from a grammatical-historical method, you must agree that there will be a restored Israel in a millennial kingdom after Christ returns. That entails a restored temple, worship, and sacrificial system in Israel that will be interrupted by the antichrist about halfway through a period of seven years, or the great tribulation. Some, though not all, within that camp say that the restored nation of Israel in 1948 is just a foretaste of that future. I affirm a millennial, earthly kingdom of 1000 years, the appearance of the antichrist, and a period of intense tribulation. What I question is the reestablishment of Israel as a theocracy (it is a parliamentary-democracy right now, a far cry from the Old Covenant form of government). I’m not saying it’s entirely impossible, but I do think it’s an argument built on inference rather than a grammatical-historical interpretation like its proponents say it is. Both Peter and Paul interpret Isaiah 28 as being fulfilled in Christ. Paul says in Roman 10:11, “For the Scripture says, ‘Everyone who believes in him will not be put to shame’”, showing the Roman Christians that we must confess and believe that God raised Jesus from the dead. Peter quotes the same passage in 1 Peter 2:6, showing that as Jesus is the cornerstone, individual believers are living stones being built up into a spiritual house. We do not know better than the apostles. So how will Israel be saved? They will be saved in the same way as the Gentiles—by faith in Christ. Paul wrote in Romans 11 that ethnic Israelites are hardened in their heart, but it’s temporary. When all the elect Gentiles are saved, all of Israel will then be saved (vv.25-26). God will keep his promises; but we must understand fulfillment as Scripture makes clear. Isaiah 29 looks forward to when Jerusalem gets sacked. God will punish Jerusalem, which everyone believes took place in history. Why do we project her restoration as a nation far in the future? God again warns his people against seeking help from foreign powers (ch. 30), because he is their God and helper. For those who do rebel and seek help from Egypt, they will perish. The millennial kingdom fulfills the promises of restoration, not a period of great tribulation preceding the millennial kingdom. That much is clear in chapter 32, where a king reigns in righteousness. When Christ reigns on the earth before the new heavens and new earth, there will be shelter from the wind and water in dry places. Things will be better, but they will not all yet be new. The earth will be restored, but not yet renewed. Isaiah’s beautiful prayer of chapter 33 is for God’s enemies to be destroyed. Assyria serves a purpose, but they are another rebellious Gentile nation who hates the things of God. That awful truth expands out to the rest of the nations in chapter 34. And yet, there is always remnant of God’s people who remain faithful. Chapter 35 mentions the desert blooming, blind eyes being opened, ears of the deaf being unstopped, and the lame being strengthened, where are other likely references to restoration before renewal. Chapter 36 begins a historical section, where Assyria attacks Judah, the southern kingdom of Israel. When the people trust in God and know that he will defend them, they are safe. The king of Assyria sends a Rabshakeh, or a military official, to taught Hezekiah of Judah to force him into submission. In doing so, the Rabshakeh breaks the third commandment in 36:10. He takes the Lord’s name in vain and lies about receiving a word from the Lord. If the Jews will simply place their trust in the king of Assyria, says the Rabshakeh, they will be well-cared for. The people are silent, as Hezekiah commanded. Hezekiah seeks out Isaiah for a word from God about what to do. Because the king and the people sought the Lord, Isaiah tells the people, as the of God, that the king of Assyria will die in his own land. Israel will be safe. Hezekiah continues to seek God, even as the king of Assyria mocks God and the people. God sends word to Hezekiah through Isaiah that they will be guarded. In fact, God will quite literally protect the city; he sends an angel to slaughter 185,000 Assyrian soldiers. King Sennacherib of Assyria is killed in a coup. King Hezekiah is not well and knows he is about to die. Isaiah confirms that he is near death. In his grief, Hezekiah asks God to remember his good works. God shows Hezekiah some kindness and extends his life by fifteen years. The king of Babylon hears of Hezekiah’s recovery, and he uses it to get a sense of Judah’s wealth. It’s a foolish thing for Hezekiah to give the king of a foreign, pagan nation a glimpse of the wealth of Israel. Hezekiah is wasting the life he has left. God will punish this and other sins by having the Jews carried away to Babylon in exile. Part of Hezekiah’s sin is that he cares so little for the people. His only concern is that he won’t life long enough to see exile (39:8). This is the end of the historical section. Chapter 40 begins a new section of prophecy. In the final sections of Isaiah, we read what are called “the servant songs”, the first of which is Isaiah 42:1-4. These are prophecies of a man who will bring about Israel’s redemption, God’s chosen servant, his own Son Jesus Christ. The first servant song speaks of the gentleness of God’s servant. Throughout Isaiah 40-55, sometimes the phrase “the servant of the LORD” speaks directly about Israel, and other times it refers to a specific Israelite. This is another indiction that Jesus Christ stands in for the nation of Israel. The servant of the Lord is gentle, but he is about justice. He does not only bring justice to Israel but to the whole world, or the nations/Gentiles. The servant will form a new people of God, all of whom are united under this servant. 2 Corinthians 13 Paul is still bringing all the threads of his letter together. He was warned them to repent, and he has reminded them of his apostolic heritage. Be sure, there will be church discipline for the unrepentant. He has been inordinately patient until now. But because there are those who obstinately continue in sin, despite repeated calls for repentance, there comes a time when they must be cast out of the camp to ensure the purity of the local church. Galatians 1-5 It is likely that Paul wrote the letter to the church in Galatia around the year AD 48. The Jerusalem council took place sometime in AD 48-49, and should that have already occurred, it is strange Paul would have never referred to it in this letter. The problem in the Galatian church would have been directly addressed by the letter that the Jerusalem council produced. Paul had been to Galatia previously. Since the time he had left, the church had been visited by a handful of teachers teaching a false gospel. It seems to have been primarily about a version of the gospel, which required many Jewish components, such as circumcision. Unfortunately, many of the Christians in Galatia had fallen prey to the logic and reasoning of the false teachers. The natural result of this was division in the church. No other message is compatible with the gospel. Galatians is famous for not including a mention of thanksgiving at the beginning. He goes directly from “grace and peace to you” to “you idiots.” He is absolutely dumbfounded that anyone would fall for the lies of the false teachers. However, we see it even today. People love to have their ears tickled. There is no other gospel, and there is no version of the one, true gospel. Even if Paul began to change his message, it would not be true even if he’s an apostle. If an angel did the same thing, it wouldn’t be true. As he does in a few other letters, he recounts his conversion and first few years as a Christian and an apostle. The point of including this is that the gospel he preached to them is not a human construct. He did not form it himself. It is not the product of combining a bunch of different ideas together into “the gospel”. He received it directly from Jesus himself. Paul’s message of that same gospel should be the criterion for anyone else proclaiming the gospel. Paul’s not afraid to stand up for that gospel, either. Even Peter went through troubled times, behaving one way with Jews and another way with Gentiles. When Paul and Peter talked it though, Peter repented. The gospel is worth the fight—literally. The false teachers had introduced works into the equation by demanding that the Galatian Christians obey certain components of the Mosaic law. To combat this, Paul tells the Galatians to think back to what took place at their conversion. Did he expect them to maintain fidelity to Israelite law as a condition of faith in Christ? Of course not! This gets to the heart of the new covenant. The old covenant, the Mosaic covenant, was a temporary covenant, or formal relationship, between God and the nation of Israel. When Jesus said that he did not come to abolish but to fulfill the law (Matt. 5:17), no one got up and asked, “Which ones?” He fulfilled them all, because the old covenant looked forward to him in its entirety. Each covenant found in the Scriptures must be taken on its own terms; they are not all the same. The conditions of the new covenant are laid out in the new covenant, not the old. This much is made clear in Galatians 3:10 when Paul quotes Deuteronomy 27:26. Paul’s whole argument hinges on the fact that the old covenant law was an indivisible unit. To pick and choose which ones were still binding on Christians was essentially playing darts blindfolded. The point is that everyone who lives under the law, either as a Jew or by choosing to uphold it has a Christian, has placed themselves under the entire law, not the specific laws you might think Christians should still obey. Even going back to Abraham, who received his promises centuries before the law was given, we see that inheritance comes through faith, not the law. The law is a captive; don’t put yourself back in bondage. In Christ, we are free from the law. Faith makes us Abraham’s offspring, not the Israelite law. Paul also illustrates this point by saying the law was a guardian or a tutor. When a child is still quite young, there’s virtually no difference between him and a slave. They have no real rights. They have no claim to the patriarch’s inheritance. While the son is that age, he is under the authority of a guardian or a tutor while he waits to come of age. Once he comes of age, the guardian no longer has any binding authority on him. This is like what happened with the law; once we came of age, the law was no longer a condition of the new covenant. Paul then uses the illustration of Sarah and Hagar. He’s already made mention of Abraham. Sarah was Abraham’s life, and Hagar was Sarah’s servant. Since Sarah doubted that she would be blessed with a son in her old age, she had Abraham sleep with Hagar. But the offspring of Abraham and Hagar was not the vehicle of the promise; that would have to come from Abraham and Sarah. Paul interprets these two women allegorically, meaning he uses a real situation that has an underlying meaning. Hagar represents the children born under the law; they are in bondage under the old covenant. Sarah represents the children born again in the new covenant; they are free in Christ. If the Galatians return to being children of Hagar, they are no longer free in Christ. “Christ will be of no advance to you.” So in fact, they will have never truly been in Christ. These Christians are seeking justification by obedience to the law, which is an oxymoron. There is in fact no justification to be found under the law. We are only justified by grace through faith. Circumcision, and all the rest of the Jewish identity markers of the law, are nothing on their own. Only faith in Christ, proving itself in love toward God and others, is what counts. What does this freedom look like, then? If we don’t live according to the obligations of the law, are we then free to live however we want? Of course not. Paul outlines the work/fruit of the flesh: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like that. But the work/fruit of the Spirit shows itself in love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. In living out the fruit of the Spirit in ever-increasing measure, we actually fulfill the point of the law without needing the law. Living in the Spirit fulfills the law in ways insistence on following the rituals and ceremonies of the law can’t imagine. Isaiah 1-26
The book of Isaiah covers roughly 50 years of time. There are many who argue that Isaiah has many authors, but that is debatable. What is clear is that there are three distinct time frames of the book. However, there has never been a single manuscript of Isaiah found that has been divided in any way. Every copy of Isaiah, unless the papyrus was already fragmented and in pieces, includes the same passages in the same order with no delineation mentioned. The reason that many scholars insist on multiple authors over many years is because the later sections of Isaiah contain prophecy about events long after the real Isaiah’s lifetime. So clearly, they say, someone else wrote the latter sections and placed his work with the real Isaiah’s. But the lack of a single, solitary copy of Isaiah divided into sections cannot be ignored. The burden of proof sits on the shoulders of those who are trying to divide the book. But if we accept that the Spirit of God is the primary author of the book, and if we accept that there is prophecy concerning the future in other sections of the Bible, then why would it be necessary to eliminate the possibility of prophecy in a book of prophecy? Isaiah directly addresses people in the future, by as much as 200 years. If 200 years is too far ahead for divine revelation, then how can we know that any prophecy concerning the end of the age can be trusted? All that to say, Isaiah put his various visions together before the exile of the northern kingdom, roughly between 739-681 BC. Assyria has been in power for some time, but their greatness is coming to an end. They are trying to expand their empire, and Israel is in their sights. Amos and Hosea are also prophesying during this time. By 722 BC, Israel has fallen to Assyria. The Assyrians would scatter the Israelites around their empire, while simultaneously moving other Assyrian-dominated peoples into Israel. It was a way of loosening identity markers and lessening a chance of revolt against Assyria. The Babylonians, Medes, and Persians joined forces against Assyria and dominated the weak and shrinking Assyrian empire around 609 BC. It would be the Babylonian empire that sacks Jerusalem and destroyed the temple by 586 BC. Babylonians did not diversify the land of Judah but instead moved the wealthy and healthy Jews to Babylon. Isaiah would have seen the Assyrian conquest of Samaria (the capital city of the northern kingdom of Israel) but would not have lived to see the Babylonian conquest of Judah. A summary of and commentary on Isaiah 1-26 would be longer than the book itself. What I intend to do is point out major themes and passages that might have some debate surrounding their interpretation and meaning. Judah is denounced as a wicked kingdom for forsaking right worship of God and obedience to the law. God will, therefore, hide his face from them and refuse to hear their prayers. Even in the midst of that promise, he calls them to repentance (1:16-17, 27). There is plenty of mercy in the Old Testament. Chapter 2 mentions the day of the Lord in various ways: “that day” (2:11, 17), “the LORD of hosts has a day” (2:12), etc. The day of the Lord is how the prophets speak of the day of God’s judgment. On that day, men will run and hide. Sometimes, the day of the Lord speaks to the final day of judgment at the end of this age. Sometimes, it refers to a near-term judgment. Context is what decides the matter. There are always disagreements on how to interpret Old Testament prophecy and fulfillment. The apostles make clear at many points that there were specific messianic prophecies that Jesus Christ fulfilled. They also insist that Jesus is the fulfillment of the law in general. Jesus showed the disciples everything in the law and prophets that concerned himself (Luke 24:13-27). Does that go for prophecies that seem to be directly addressing the nation of Israel? How can one man fulfill prophecies made to a nation? The answer comes in that Christ receives both the blessings and the curses on Israel’s behalf. Isaiah identifies how Israel had broken the Mosaic covenant and then gives a vision of a restored Jerusalem. He does this multiple times (1:2-2:5, 2:6-4:6, for example). Isaiah is then commissioned as a prophet (6:8-13). He is sent to meet with King Ahaz to speak about upcoming invasions. Syria and the northern kingdom of Israel have formed an alliance and have threatened Judah. Ahaz looks for military help from Assyria instead of seeking spiritual help from God. Isaiah enters to tell Ahaz to seek the Lord. He is also permitted to request a sign to prove God’s help is coming. Even though Ahaz is told to request a sign of confirmation from God, he refuses. He does not intend to seek God’s help. God gives a sign anyways, in a sort of condemnation of Ahaz’s disobedience. The confirmation of God’s word will be that a virgin gives birth to a son (7:10-17). Some scholars argue that the word for “virgin” does not always mean “virgin”, so there’s no need to read that nuance into the word. But even if the Hebrew can refer to a young woman without any reference to her virginity, it is used often enough along other descriptions of a virgin to recognize that you assume the virginity of the woman if that word is used. What about fulfillment? Was this fulfilled immediately in Ahaz’s day? Matthew uses this passage and identifies Jesus as its fulfillment (Matthew 1:23). I believe the best interpretation understands that the virgin-born child of Isaiah 7 was a type or a foreshadow of what was to come. So Matthew can rightly say that Jesus fulfills the point of this passage—a typological reading of Scripture, meaning the child serves as a person who created a category that Jesus would fulfill. As God was with Israel in destroying Assyria, so God is with Israel in his Son. This understanding of prophecy, of a near fulfillment in Israel and an ultimate fulfillment in Christ, is an old hermeneutic, or means of interpretation. It also aligns nicely with the apostolic contention that Jesus is the fulfillment of Old Testament prophecy. Ultimately, we must read the Bible as the apostles taught us to. The theme of a “branch” is common in Isaiah. In chapter 4, the branch that is grown by the Lord will be beautiful and glorious (4:2, 10). In chapter 11, a branch will grow from the (genealogical) roots of Jesse, or the father of King David. A branch is a natural growth, but it is small at first. As a branch grows from a strong root, so there will come a branch from the sure promises of God. This branch, of course, is later known to be Christ. Isaiah 14 is a passage of great interest. It is often used to describe the fall of Satan (14:3-20 primarily), but I believe that’s a problem. First, Isaiah himself wrote that this passage was a “taunt against the king of Babylon” (14:4). That’s not a heading the translators added in; that’s the inspired text. He has been speaking about Babylon since chapter 13. Verses 4-8 say nothing about a being of the spirit-realm, simply an “oppressor”. God has struck down this king of Babylon, and the whole earth is grateful. Verse 9 says that Sheol, or the grave, is excited to greet this king, as it does all wicked leaders of the earth. Those wicked kings who have died before will greet the king of Babylon (v.10). Maggots and worms will eventually consume him (v.11). Whoever is being consumed is human, not angelic. Once we get to verse 12, we start to hear traditional words and phrases attributed to the fall of Satan. Unless you already assume the Day Star and the son of Dawn to be Satan, what evidence is there, from the text itself, to claim this is Satan? Rather, taken in its cultural context, Isaiah is mocking (or taunting, as he has already said in v.4) the king of Babylon with Babylonian imagery. They believed their kings were gods, descended from heaven. “Day Star, son of Dawn” translates the Hebrew “hêlēl bēn šaḥar”. hêlēl means “brightest star”, or Venus. “Son of Dawn” is another phrase for the same thing. This is substantiated by the fact that the Greek translation of the Old Testament, the Septuagint, used the Greek word heosphoros, which gives us the word phosphorus, which is bright and glows in the dark. When the Bible was translated into Latin by Jerome, the word he chose was lucifer, which means light carrier. The reason we have attributed the Latin word lucifer to be the proper name for Satan is because of this misinterpretation. The king of Babylon became proud. He believed he could be like a god. The word for god in v.13 is el, not Elohim, making it even clearer that what is in mind is not the covenant God of Israel but the false god of the Babylonians. He wants his throne to be near the thrones of the other gods of Babylon. “North” or “Zaphon” of v.13 is also a Babylonian location, not the throne room of God. The “heights” or “high places” of v.14 were locations where sacrifices took place. They were on mountains or hilltops, or near the clouds. You should remember that God repeatedly told the Israelites to remove the high places in Israel, which were often built because of influence from other nations. The king of Babylon wants to be like the Most High, or in the presence of the gods. Instead, he will be brought low, down even to the grave like the rest of mankind. His sins include destroying his own land and murdering his own people (14:20). Moving forward to chapter 21, we see the taunt has come true—Babylon will fall. Several taunts, or oracles like this, take place in Isaiah. We should not isolate one to make it about Satan when context makes a clear identification otherwise. Chapters 13-14 are about Babylon, chapter 15 is about Moab, chapter 17 is about Damascus, chapter 18 is about Cush, chapter 19 is about Egypt, chapter 22 is about Jerusalem, chapter 23 is about Tyre and Sidon, and chapter 24 is about the whole earth. Are these also veiled allusions to the fall of Satan? A couple of early church fathers argued that Jesus saying he saw Satan fall like lighting in Luke 10:18 is referring back to Isaiah 14. But in Luke 10, context shows that Jesus is referring specifically to the casting out of demons that he just sent his apostles out to do. 2 Corinthians 6-12 As Paul continues urging the Corinthians to participate in the ministry of reconciliation, he reminds them of the urgency of their mandate. He quotes Isaiah 49:8, insisting that God is still calling people to repentance. Paul has endured persecution for calling for repentance, but there is no other means by which men are saved. Just because the fallen world despises what repentance means, namely, that we are not inherently good but wicked, doesn’t mean that we change the message. Paul does not simply throw in the command against being unequally yoked at random. Paul has been substantiating his apostolic status throughout the letter because there are those within the church telling people to turn away from Paul. The apostles carried the untarnished message of reconciliation between God and man. So to reject that message, whether by attacking the message or its messengers, was tantamount to unbelief. The name “Belial” is not a common name for Satan, but there are plenty of examples of it outside of Scripture in other Jewish writings. It means something like “worthless”. Christians have no business linking arms with those worthless so-called believers who want to be called a Christian but actively reject nearly everything of apostolic Christianity. In theory, you would never combine worship services between God and Satan, so don’t do it in practice, either. About halfway through the letter, Paul shows his thanks for those who have not linked arms with worthless so-called believers and repented of the sins that prompted his first few letters. It may have caused them grief, but it also caused them forgiveness, for which Paul has no regret. That’s because there is a certain kind of grief that is good, namely that which leads to salvation. That they have listened to his warnings brings Paul great comfort. Because the church has proven their faith through repentance and godly grief, he urges them to contribute to a collection being made for the church in Jerusalem. It may have been that there were simply so many believers in need in Jerusalem that nearby Christians were being urged to chip in. We should gladly support our brothers or sisters who are in need, near for far. Paul’s admonition to give again comes from the gospel. When you consider that Christ was the agent of creation, and is therefore the sovereign of all creation, yet he made himself poor and took on the form of servant for us, we can hardly lay our own sovereign claim to anything we have that another justifiably needs. Therefore, our giving, whether small or large, should be done with a sense of joy. We are only mimicking our Lord and Savior. Paul begin to finally address those in rebellion against him in chapter 10. Through his previous visits and letters, he has shown extreme patience. But the time is coming when those who stand against him need to have some decisive action taken against them. They are teaching things contrary to the gospel Paul has been preaching. But Paul’s ministry is one of building up, not tearing down. Therefore, building up may at times requires punishing disobedience in the same way healing the body may at times mean a painful surgery or amputation. Even if Paul has a reputation of being mild in person but angry in his letters, they should get ready to see just how angry Paul can get at those who rebel against the gospel message and lead others down the same path. Boasting is usually a foolish endeavor. But in this instance, Paul knows that it is necessary to remind the Corinthians, and perhaps especially those in rebellion, of his apostolic pedigree. They are not dealing with a weak man bringing a weak message. “Super-apostle” is sarcasm, not something Paul really believes about these disobedient, contrarian teachers. They’re preaching a different gospel about a different Jesus; there is nothing “super” about them. He later calls the same people “false apostles, deceitful workmen, disguising themselves as apostles of Christ” (11:13). Paul had everything going for him, from his lineage to his education to his obedience. But he humbled himself to reach the Corinthians. Not only does his heritage make him a respectable man, but he has also been willing to suffer greatly for the gospel. He will go to any length to have the gospel preached, even if it means danger for him. While he may have all of the requisite credentials of a great man, God still saw fit to humble him. This would make his weaknesses shout God’s glory. When Paul says that he will go on boasting about visions, he does so in a way that doesn’t elevate himself but the God who gave the visions. Most likely, Paul is actually speaking of himself when he speaks of the visions a certain man saw as he was caught up to the third heaven. It is best to think of Paul referring to the three heavens as the sky, beyond the sky, and God’s dwelling place. Verses 5-6 seems to clarify that Paul is indeed speaking of himself. Instead of boasting about high-dollar spiritual experiences, he will instead boast about his weaknesses. It is in Paul’s weakness that God is glorified, and Paul would rather have God glorified than spend time boasting about how spiritual he is. We’re not sure what exactly Paul’s thorn in the side was, and most attempts at speculation are fruitless. Regardless, God in his providence did not remove the thorn. Paul begged God to do what only God could do and remove it, but God did something greater. He taught Paul about grace. The strength that Paul might have had without that thorn still pales in comparison to the strength of God at work in him. Ecclesiastes 1-12
The book of Ecclesiastes is perhaps the perfect distillation of both doubt and hope. It doesn’t take a natural disaster or a global collapse of morality to cause doubt. In fact, most of the time, the mundane nature of life feeds doubt in our hearts and minds. The author of Ecclesiastes, probably Solomon, directly addresses the seeming futility of life with brutal honesty. But futility is the illusion, not hope. Once godly wisdom is sought and found, life is no longer futile. Existence only has meaning if there is a benevolent creator in the heavens who has not abandoned his creation. Meaninglessness isn’t the result of an intellectual decision but of dealing with drudgery and dissatisfaction day after day after day. We want things to get better, but we don’t know how, or we feel incapable of making any significant change. For the believer, for the Christian, we must realize that these thoughts and feelings do not negate or contradict our faith. In fact, it is faith in the finished work of Christ Jesus that we actually have an answer for drudgery and dissatisfaction. Solomon has sought meaning in all the same places that you and I do, along with every other person who has ever lived. We think that knowledge will change our perspective. It might be a palliative measure for a time, but there’s always another perspective to consider. We hope that more money fixes problems. Money may very well be an answer to poverty, but we can’t even begin to list the problems that money cannot solve. Some people look to power to feel better. But power and authority often require more from the individual than he or she is willing to give. We’re all prone to try to numb the pain and exhaustion of daily living by creature comforts. But creature comforts do nothing to fully and finally get rid of pain and exhaustion. Ultimately, Solomon finds that there is no earthly answer to earthly problems. Our culture values easy answers. We want quick fixes. If a plumber can’t get to our house in 30 minutes, he’s a bad plumber, right? Not at all; we’ve just been rewired to demand quick and easy. But complex thinking, being able to disassemble a problem and reassemble it into a solution, is how humans are meant to address what ails us. Easy answers, arrogance, and pride are more closely related than we might like to think. Difficult questions do not have easy answers. But in the end, Solomon realizes what Job learned the hard way as well. Complex problems are not a logical reason to reject the goodness of God. In fact, complex problems should drive us to him. Ecclesiastes is a book that clearly outlines the sovereignty of God over all of creation. If today did not go as we had hoped, if life is eroding around us, wisdom is turning to the Lord and praying that he might lead us into deeper faith and trust. That is the definition of a Christ-centered worldview. How does Ecclesiastes point us toward Christ? Where does Ecclesiastes fall in the history of redemption? Part of the beauty of the wisdom literature of the Old Testament is that it could nearly fall at any point, in terms of its content. But specifically, even if we entertain the skeptical notion that Solomon didn’t write the book, then we at least know it was written by a highly educated, theologically-robust teacher of the people around the time of Solomon. The author of the book had massive wealth, houses, gardens, and many concubines, which sounds a lot like Solomon. The author also claims to have written many proverbs. In 1 Kings 8, Solomon dedicates the temple, and it reads like Ecclesiastes. The book concludes by claiming that God is the good Shepherd who gives wisdom to his people. The nature of wisdom is that it is true regardless of time or culture. Godly wisdom is for all people, regardless of their spiritual status. But the unenlightened, the reprobate, deny godly wisdom and instead trust in their own wisdom. What is the result of turning to the wisdom of man to answer life’s problems? We begin to think that truth is subjective, because men can’t agree on what truth is. Only when we turn to the divine law-giver do we see truth as something objective, something true no matter the circumstance. This is the message of Ecclesiastes—situations change day by day, but the God of creation does not. Therefore, true wisdom is found in turning to him. Song of Solomon 1-8 If Solomon wrote this book, then it was because he learned so much about what not to do in a marriage. The book of 1 Kings relates how many wives and concubines Solomon had, so he is not exactly a model husband. It is probably best to take Song of Solomon 1:1 as a reference to the book being written in his honor, by by him. Notice that 1:5 even mentions Solomon as if he was a distant character who appears again later. Song of Solomon is perhaps the most difficult Old Testament book to interpret. Is it an allegory of God’s love for Israel? Or is it looking forward to Christ’s love for the church? Is Solomon the shepherd, or is he a his own character? Is it one single poem or a collection of like-minded poems? In all the mess of interpretive questions, you might miss the place of “covenant” in the book. Many of these questions receive a direction, if not a full answer, when we frame the book within the Mosaic covenant. Song of Solomon 8:6 uses the divine name (YHWH, or LORD), which is the name used by the covenant people of God. The books of the old covenant, especially Genesis through Deuteronomy, express the importance of keeping marriage pure in no uncertain terms. Is there any human institution that needs to be recovered with any more urgency than that of marriage? If taken as a whole, which I think is the most natural reading of the text since there seems to be a developed plot line, the story is presented in a picturesque bucolic setting. A shepherd and a shepherdess are passionately in love and in that wonderful state of courtship that leads to marriage. They fawn over each other the way you do when you’re in that situation. They anticipate the day they will be married and can enjoy each other the way a man and wife do. There should be no shame or awkwardness around the sexual intimacy of a bride and groom. Sexual intimacy is one of the few things, and perhaps the only that, that is only ever shared between a man and a woman. With that in mind, I think the best interpretation shows how the anticipation of intimacy between and a man and woman is mirrored in the anticipation of the marriage supper of the Lamb. As Paul tells us in Ephesians 5, the mystery of marriage is that it is a sign of Christ’s love for his people. If that’s true today, then it was true when the text was written, whether or not the fullness of that truth was recognized. As was the case with the prophets, they faithfully wrote the inspired text but did not understand the depth of their writings (1 Peter 1:10-12). 1 Corinthians 15-16 Having completed his commands on orderly worship, he now commends them to remembering the reason they gather at all: the resurrection of Christ. The resurrection is not a myth but a historical reality. It is not a story we tell ourselves, like a fable, to inspire us to action. It is as true as any recorded event in history, but it carries even greater consequences. Christ appeared in his resurrected body to hundreds of people. There is no legitimate reason to doubt the resurrection. There are those Christians today who deny a future resurrection, which makes it difficult to call them Christians at all. Apparently, that is not a new problem. Paul tells the Corinthians that if there is no general resurrection of all believers, then Christ has not even been raised; what consequence would his resurrection even have? We are all either in covenant with Adam or with Christ. Those in Adam are dead in their sin. Those in Christ are given new life. Everyone who has ever been born is in league with Adam until the Spirit applies the blood of the Son to you. And just as Christ was resurrected, when Christ returns, we will be physically raised to new life in resurrection. After the resurrection, Christ will be in possession of the kingdom and hand it over to God. All evil and wickedness will be destroyed. Before the new heavens and new earth, death will finally be done away with. In fact, baptism itself is absurd if there is no resurrection. I believe that’s part of the interpretation of “being baptized on behalf of the dead.” Not believing in the resurrection is as absurd as vicarious baptism. The sense is that if someone died as a believer but was never baptized, a living believed could be baptized a second time on the dead person’s behalf. There is no precedent for vicarious baptism for the dead until Mormonism in the 1800s. If we are justified by grace through faith, no one can be baptized on behalf of anyone else. Paul is not saying that the whole church at Corinth has been baptizing on behalf of the dead. In fact he seems to insinuate it’s a small minority. He just says “people” instead of “you”. Also, the fact that he moves on from it without a single word of affirmation or denial when it is never mentioned anywhere else in Scripture seems to support that it is not to be considered orthodox baptism. Our dead bodies will be resurrected and glorified into something recognizable but wholly incorruptible. This is our “spiritual body.” You are a living being; you will be a life-giving spirit. You were natural; you will be spiritual. You were of dust; you will be of heaven. We bore Adam’s image; so we will be Christ’s image. The resurrection will take place in a flash. Christ will return at a point in time; the dead will be raised, and the living will be changed. We will both receive resurrected, glorified bodies at that time. Because of the fact of the resurrection, we should be immovable. Nothing this world can do to us can interrupt God’s plan of resurrection. Stand fast, believer. Paul ends reminding the Corinthians that he will take up a collection once he arrives in Corinth, so be ready. He tells them that others are coming their way, as well, so be on the lookout. They will come to support you. Finally, he encourages the Corinthian church to stand firm. Let the world fall to pieces around you, but stand firm in the Lord. Resurrection is your future. 2 Corinthians 1-5 2 Corinthians comes about a year after 1 Corinthians. Many of Paul’s contemporaries had argued he suffered too much to be an apostle. If he was really sent by God, he would not have faced the persecution he did. Even a cursory reading of the Old Testament prophets proved that to be a ridiculous notion. Suffering often accompanies God’s messengers. Paul is partly writing this letter to confirm his apostolic status since it had been so publicly disputed. Remember that Paul mentioned stopping in Corinth for a charitable collection. Before he could arrive, he sent Timothy, who reported a host of problems in Corinth. When Paul arrived in Corinth to address the issues, he didn’t exactly receive a warm welcome. He returned to Ephesus and wrote a letter he gave to Timothy to bring back to Corinth. He warned them to repent or face judgment. To his great joy, many of the Corinthians did, leaving only a small group of dissenters. 2 Corinthians is the letter he wrote acknowledging that repentance. The first even chapters are focused on Paul’s ministry as an apostle. Affliction is not evidence against comfort and salvation in Christ. In fact, one brings the other. It is natural to question the place of affliction in the life of the believer, but we should trust that God uses all things for our good and for his glory. Paul recounts why he’s not come to visit them again, reminding them of his call to repentance. He didn’t want to heap hurt upon hurt. It’s Paul’s love for the church at Corinth that he is patient with them. But he does see the need to re-establish his apostolicity among them again. It is through the apostles that the first churches were planted and established. The apostles built up the first church. The apostles are the foundation of the church. Paul refers back to the narrative when Moses descended Mt. Sinai and his face was blinding from the glow (Exodus 34). Moses put a veil over his face, both to hide the glow so that he would be approachable and so that no one would notice the fading nature of the glow. It did not last forever. The glory of the new covenant, the ministry of the Spirit, is an even more glorious covenant. There was one kind of glory in the old covenant and a surpassing glory in the new covenant. And now, believers behold the glory of God through the Spirit in a way that is far greater than even the way Israel beheld the glory of God in Moses’s face and the old covenant. Not only that, but by keeping our eyes fixed on the glory of God, we are being transformed back into the perfect image of God, degree by degree. Because of the surpassing glory of the new covenant, Paul will strive on regardless of the earthly consequences. Under the new covenant, if there is a veil, it is over the eyes of those who reject the gospel, those who are perishing. In this age, the god of this world, the devil, is active. He has blinded them. The believer’s “treasure” is the knowledge of God in the face of Jesus Christ. “Jars of clay” is an image of human weakness; we are easily smashed and broken. What a glorious truth, that in our weakness, we can still behold the glory of Jesus Christ. That proves it is a work of God (4:7). Being able to withstand affliction because of the strength of God has always been the blessing of the believer. Paul quotes David from Psalm 116:10, because David says that he believed in God, even in his days of affliction. Affliction is only the temporary situation of the believer. It is “light” and “momentary”. On the other hand, our eternal home is a building from God. On the last day, we will receive our resurrected bodies from heaven. Paul speaks of our bodies as our clothes. Upon our death, we will remove one set of wrinkly, dusty, sinful clothes, only to be given imperishable, unstained, sinless clothes. While we wait for that day, we remain in this body, in the old clothes. It would be better to be at home with the Lord, but his will for us is that we remain. But what is that to us? Both being in his presence and being on the earth pleases him. While everyone will appear before the judgment seat of Christ on the last day, for the believer, judgment is not a matter of eternity but of a demonstration of our faith. All will be laid bare, both my works and Christ’s. This is an argument for various levels of reward in heaven, but in the same way our heavenly bodies will be different from our earthly bodies, we should not speculate too much on exactly what these rewards will be. The believer should have full confidence that he will pass the judgment. Because of that glorious truth, we should seek to be reconciled to God. Beyond that, we should urge lost people to be also be reconciled to God. This is the “ministry of reconciliation”. Paul is not asking for accolades in telling the Corinthians they can boast about him, but he is emphasizing that what he and his fellow apostles had to endure was as nothing compared to their love for the Lord and his church. Therefore, we live for the Lord’s sake from now on. We no longer live as though this world is all that matters or “according to the flesh.” This is such a radical distinction that Paul can even say that we are an entirely new creation. There is no sense in relating to a new creation as if he or she was the same as the entirely different, old creation. Proverbs 10-31
Beginning in chapter 10, you’ll notice that most of the chapters are a series of (sometimes) unrelated proverbs. They each have their own genius, and it is in their simplicity. The proverbs attributed to Solomon go from chapters 10 through 29. Chapter 30 is attributed to Agur, son of Jakeh. This is the only mention of Agur in Scripture, so his identity is a mystery. Some have argued that it’s a pen-name for Solomon. That’s possible, but there’s not a lot of evidence to bolster that claim. But you will notice that it reads more like chapters 1-9 than 10-29. It’s poetic, but there is a clear train of thought that is absent from much of the intervening proverbs. The identify of King Lemuel is another mystery. His name means “devoted to God”. It is noteworthy that he is also credited with the so-called “Proverbs 31 woman”, but his mother is the teacher, not Lemuel. She is calling her son to live a godly and upright life, forgoing loose women and drunkenness. A godly, virtuous man defends the poor and needy. That section flows naturally into the passage on describing a righteous and virtuous woman. A godly woman is not a weak, ineffectual debutante but a woman who takes responsibility. Any woman who raises a family, works inside or outside the home, and tries to do some good in this world knows that there aren’t enough hours in the day. But a virtuous woman knows that she is responsible for what she is able to do. She does not think she can be successful by charm or physical beauty, but only by fearing the Lord above all (31:30). 1 Corinthians 10-14 Paul is warning us against presumption. By showing how Israel serves as an example for us, Paul tells us that we must not expect a great salvation if we deny the grace of God. He does make an astounding statement that Christ was present in the Old Testament as the Rock who Moses struck for water. This may not be considered a Christophany, or an appearance of the second person of the Trinity before the incarnation. God continually, miraculously, supplied water for the Israelites in the wilderness. Paul may be speaking typologically, or showing how a person, event, or place set the stage for the incarnate Christ. In this case, God continued to provide life-giving water for the wandering Israelites. God continues to provide his life-giving Spirit to the Corinthians. Like the Israelites, the Corinthians were testing God’s patience and presuming upon his mercy. The main problem for the Corinthian church was sexual immorality. If they continue in their obstinacy, they can expect the same treatment the Israelites faced. There is a great level of continuity between between the people of God. In all seasons, we must flee idolatry. Paul reminds us that as we participate in the Lord’s supper, we should see that we cannot also participate in idolatry. He will have more to say on this later. Too often, we get comfortable trying to live in two kingdoms. The fact is that Christ has saved us and brought us into the kingdom of light, so we have no further fellowship with darkness. We must actively sort this out in our lives. Where do we continue to participate in idolatry, or the kingdom of darkness? What of this world continues to have a stronghold on us? But there is this middle-ground. Not everything that we enjoy in this world is idolatry. Paul uses the example of meat sacrificed to idols. Christians should have no objection to eating meat that has been sacrificed to idols, because they’ve sacrificed to something that isn’t real. However, the Christian must consider the message your enjoyment of certain things sends. If a friend offers you meat and makes it extremely clear that it was sacrificed as an offering to a pagan god, you should not eat it so your friend does not think what he believes and what you believe are essentially the same. What does this look like today, when people don’t sacrifice to idols in temples here in America? Ask yourself this question: what are the things your friends might ask you to do with them that would tarnish your witness to the holiness of God? Whatever you do should be to the glory of God. When Paul addresses the issue of head-coverings and the roles of men and women in the church, he roots everything in the order of creation. What Paul is addressing for the next few passages is abuse and disorder in the church’s worship. How the church orders her worship is of the utmost importance, because it will serve as the boundaries for the rest of the church’s life. Paul wants the Corinthians to imitate him, and he’s glad they’re doing so in terms of what he’s taught them in previous situations. Key to understanding this passage is that “head” in Greek culture was not the normal metaphor for authority but for source or origin. Also, the word that some translations translate as “husband” more often means “man” by as much as three-to-one, same with “wife” and “woman”. With those two things in mind, we can see that Paul is solely focused on church order based on creation order. The source of every (regenerate) man is Christ. The source of every woman is the man, via Eve being formed from Adam. The source of the incarnate Christ (the only begotten Son) is God the Father. We must say that Paul’s analogy is foreign to us. There was some kind of immorality or dishonor going on that he doesn’t specifically reference, only by analogy. Whatever it is that Paul does not mention, it had to do with dishonoring the delineation between the genders. For the man to honor his head, or his source, he should not cover his physical head when he prays and prophecies. It was common for Jewish men to wear a prayer shawl during times of gathered prayer, so it seems likely that Paul is advocating yet another distinguishing mark between old and new. It is not necessary to keep the Jewish traditions around prayer in the new covenant. Much like with circumcision, if you are going to do it and call yourself a Christian, just go ahead and emasculate yourself. Otherwise, recognize that it does not mean anything in the new covenant. For the woman to honor her head, or her source, she should in fact cover her physical head, because it resembles the natural beauty of a woman’s hair. A head covering for a woman is a symbol of the creation order, of having authority over her in her husband, which in turn is a living parable to the watching world. Chapter 11:10 is not the first time that Paul has mentioned angels in this book. Back in 6:3, Paul reminds the Corinthians that on the last day, they will take part in the judgment of the angels. Not only will believers judge the world, but we’ll even judge heavenly beings. And since we’ll take part in God’s divine judgment, we should therefore not have secular agencies judge us (6:1-2). Now in 11:10, Paul is saying that we currently have an impact on the angelic realm. The way they see us behave in worship sets an example for them in their worship. In keeping with order in worship, Paul insists that they revisit what they do in the Lord’s supper. Many are coming in to feast themselves, while others are going without. Tradition used to include a full meal at every Lord’s supper, not the more simple elements we use today. The wealthy in the church gorged themselves while the poor in the church barely got by. Paul says that this does not reflect the beauty and truth of what this ordinance means. When you gather together for the Lord’s supper, judge yourselves. If you use the ordinances to satisfy yourselves, you are not rightly practicing the ordinance; you are practicing them in “an worthy manner” (11:27). Recognize how your behavior in worship affects not only the angels, but most especially, those in the body of Christ with you. Spiritual gifts are also an important piece of worship, then and today. There were abuses in modesty, abuses in the ordinances, and there were abuses in the gifts. Paul’s main point is that the gifts are numerous, but they all come from the same Spirit. So then, don’t hold your gift as something that makes you better than your brothers and sisters. They receive their gifts from the same Spirit as you. Of course, there is the issue of speaking in tongues, which is a controversial topic today. Before the Pentecostal movement of the early 1900s, there was widespread acceptance that the sign-gifts, the gifts that marked an apostle, had gone away with the apostles (2 Cor. 12:12). It’s reasonable to assume that Paul writes about the signs that mark out an apostle to a church that might expect to see those gifts. Paul even says that not everyone is an apostle (1 Cor. 12:29), so not everyone can expect these gifts. Paul’s point could be summarized as “church unity”. Don’t distract yourselves by fighting over which gift is better or who has what gift. Every gift is intended for building up, not tearing down. The “better way” (12:31-13:13) Paul speaks of is love. Regardless of your part in the body, love is your actual duty, and your gift is only the vehicle for loving others. Paul goes on to argue that prophecy is the point of all the gifts, as opposed to tongues specifically. Prophecy is not always receiving something new; just as often, prophecy and preaching different names for the same thing. Paul insists that the word of God remain central in the church. Speaking in tongues, or different languages, is a distraction if no one understands it. The Corinthians must be able to interpret the words if they are to have any value at all. There is no value in speaking in tongues if it does not build up or edify the other believers who are present. If we are so eager to use our gifts, then we must use them to love others and build them up (14:12). “Let all things be done for building up” (14:26). He brings it back to church order. If anyone is going to have a part of the worship service to prophecy/preach, then let it only be two or three people. Don’t use worship of the one, true God as an excuse to show off or to get ruffled up into an ecstatic frenzy. Like with the Lord’s supper, remember why you’re there. And if anyone has a problem with Paul’s orders, don’t forget that he is one of those apostles who performed the signs of an apostle while he was there (14:37). His final word on matter is this: “But all things should be done decently and in order” (14:40). Job 29-42
Over the course of three chapters, Job defends himself one last time against his friends. He is in great pain, emotionally and physically, and they are of no help. All he wants is a word from God, and so far, he has received nothing. Job’s friends have nothing more to say, because as far as they’re concerned, he’s self-righteous. They’re not going to get through to him, they think. We then turn to chapter 32, and a new speaker is introduced, Elihu. He’s quite a bit younger than Job and his friends, so he has waited for an opportunity to speak. But because the friends have proven useless in identifying Job’s real problem, he thinks it is his time to speak up. Those men have little to no wisdom to impart. But Elihu doesn’t only go after the friends; he also has something to say to Job. Who is Job to demand anything at all from God? Man cannot understand in totality the justice of God. We will never have a complete grasp on what why he does what he does. That is not to insinuate there is any injustice in God. But what he has revealed is for us and our children; the secret things, however, belong to God (Deuteronomy 29:29). There is both a curiosity and a freedom in leaving ultimate things in the mind of God. In the same way a parent may not disclose all of his or her reasons for why things must be a certain way to a child, God does not disclose all of his reasons for why things are the way they are. That may frustrate proud creatures who think we’re entitled to certain knowledge, but it does not mean that God is cruel or unjust. As Elihu tells us, God is far greater than our puny, finite minds can comprehend. God may be our Father as believers, but there is still room to tremble in his presence. At the end of his speech, Elihu presents us with the only responses available to use when it comes to the justice of God: the wise will fear God, and the foolish will pretend to be wise. It may surprise us since God has been silent since chapter 2, but Job gets what he’s asked for. Beginning in chapter 38, God answers Job, but it’s not to give him the reasons for his suffering. It’s to shut him up and remind him of who created all of this. God begins by presenting himself to Job, demanding that Job stand up straight and listen. The book of Job began with God insisting how righteous Job was, and that has not changed. But God is not going to stand for insinuations that there is injustice on his part from one of his created beings. It’s telling that God is called YHWH in chapter 38, which is the covenantal name used by the Israelites. It’s the personal name God chose for himself that his people were told to use. So God is still in a relationship with Job, but he also speaks from a whirlwind, a sign of power and might. God loves Job and will not destroy him, but neither will God permit the charges of Job’s friends stand unquestioned. Chapters 38 and 39 are awe-inspiring reminders of God’s creative and providential power. He rules and controls all things, from animals to people to climate. After God’s first speech, Job does the only thing someone in his position should do—stop talking and put your hand over your mouth. But God tells him no, keep standing and answer my questions. God continues to remind Job that when he addresses Job, they are not in a relationship of equals. Imagine in your mind a man covered in sores and boils, who has no earthly possessions, on his knees with his hands over his mouth as the creator of everything speaks to him. The wise will fear God. All modern hesitation about such a spectacle is rooted in the ridiculous notion that we are in a relationship of equals with God. God concludes all he has to say to Job. What can Job do but repent? He demanded from God what God was not required to give him. God scolds Job’s friends for speaking lies about God in their speeches. What’s most incredible is that God tells Eliphaz that Job has spoken what was right about God. In all his frustration, Job never cursed God or blamed God for his suffering. He did in fact what answers and reasons, but in his pain, he never wanted vengeance against God. As Job was a priest for his family, he will now offer prayers and sacrifices on behalf of his friends. We see in Job a mediator for his friends so that God will judge the three men for their sin and folly. Before there is any restoration for Job, he makes his peace with the justice of God and restores his friends’ standing before God. Job does not love God any more or worship him any differently because of his restored family and wealth. God only restores those things after reconciliation takes place, and there is no sense in which Job’s restoration is caused by his repentance. It was simply God’s good pleasure to show Job that kindness. The book of Job teaches us that the justice of God may very well take place behind the scenes of reality. Therefore, there is often little that we will understand of it. God does in fact reveal much of his reasoning in his law and in his word. But that should not be seen as exhaustive. There is plenty which God does not communicate, the secret things. So the proper response of the believer is to seek God in suffering, knowing that all things work for his glory and our good. Knowing that God is responsible for all things is not the same as blaming him for evil. Sometimes suffering is clearly caused by our own sin and idiocy; sometimes there is more at work than we can ever realize. In those moments, place your hand over your mouth to keep yourself from saying too much. Proverbs 1-4 The book of Proverbs is written as a father imparting wisdom to his son. All truth, all wisdom, is founded upon one great truth: fear the Lord. It’s good to see the Mosaic law and the wisdom literature as two sides of a coin. The Mosaic law sets up the religious life and civil society of Israel. It’s tied to the old covenant because the Mosaic law is a series of stipulations and conditions of keeping the covenant. On the other hand, the wisdom literature of the Bible shows how being in a covenantal relationship with God, restored through forgiveness, changes the way a person lives. The Proverbs still call people to turn from sin, to seek wisdom, and to fear God. What one part of Scripture commands, another part illustrates. Often when we think of the Proverbs, we think of one-liners with good advice. There are in fact many of those. But there is also plenty of text that moves us to think more deeply about what wisdom really is in a fallen world. We should also not take a Proverb as a promise. When Proverbs 22:6 tells us that raising a child in the way of Lord prevents a child from turning from it, we should not then think that if our child backslides that we failed in raising our child. In general, when parents insist upon Christian education, model godly living at home, and equip their children to think wisely, they will see the beauty and majesty of God and the things of God, and they will not turn from him in the final chapter of their lives. The book opens by noting how enticing sin can be. Because of how deceptive temptation is, wisdom is all the more necessary. Training in wisdom should start as young as possible. At no point in life do we stop having temptations of any kind, so we must train hard. Wisdom brings blessing, not only because of the negative it brings, in that we do not yield as often to temptation. But it also brings positive change, such as greater success in what we do. If that does not mean financial wealth, it means a greater satisfaction knowing that we do is done in the service of God’s kingdom in his way. Once we start reading chapter five, we still begin to receive wise teaching it accordance with specific temptations, primarily sexual immorality. 1 Corinthians 4-9 Paul insists that apostles are called to build the foundation of the church, of which Christ is the cornerstone, but apostles are not worthy to be elevated to kingly status. Apostles were simply messengers of the gospel, not the gospel themselves. He goes so far as to say that it seems as though God has sentenced his apostles to death. Not just men, but even angels, laugh at and mock the apostles. The apostles are “scum”, but because the Corinthian Christians heard and believed Paul’s message, he hold them in high honor. Paul urges them, and us, to imitate him, but only so far as he imitates Christ. He now gets to the bad news in Corinth. There is a man who is sleeping with his stepmother, something that even the pagans hold in disrepute (though they surely practiced it, considering everything else they did). It appears the church had not dealt with this unrepentant man. Instead of holding him accountable though church discipline and calling him to repentance in order that he might be restored, they have turned a blind eye. Paul says that this unrepentant man ought to be removed from the church. This removal might very well be the means by which God calls him to repentance, so that on the day of the Lord this man might be spared. Like Jesus taught, a little leaven changes the whole lump of dough. Just a teaspoon can radically change the size of a loaf of bread. How much more, then, will a little sin tolerated in the church affect the rest of the people? Paul uses the gospel to show how the old ways that these former pagans celebrated is no longer permissible. The immorality of the temple cult cannot be used to worship Christ. In 5:9 we read about a previous letter that Paul wrote to the church at Corinth, which means 1 Corinthians is at least the second letter between them. But he laments that they are still struggling with sexual immorality. These things simply cannot be tolerated in the church. Let the sexual immorality of the world stay out there. Not only that, but brothers and sisters in Christ are bringing lawsuits against each other. Paul uses eschatology to determine how believers should settle disagreements. Why would believers bring their disagreements before pagans to let them decide? Don’t you know that believers will judge the world? So why are you letting them what is, by comparison, so trivial? Instead, like Christ, suffer some wrong instead of being defeated by the world. Besides, how often are we guilty of defrauding someone, even our fellow believers? That’s who we used to be. So if we feel defrauded, simply deal with your brother or sister personally. Don’t humiliate them and involve third parties in those trivial matters. And really be discerning in what is “trivial”. Remember, we were all cleansed from our past sins in the blood of Christ. Therefore, we flee those things that used to describe us. Since sexual immorality was (and is) such a problem, not only in the world, but in the church, Paul gives some principles for a Godly marriage. He again comments on a previous letter they wrote to him arguing that it is better for people not to marry, or at least be sexually intimate. Instead, Paul says to get married and save yourself from temptation. Our bodies are not our own, anyway. Some philosophies of the day said that the material world, including sexual intimacy, was evil. Paul corrects this misguided view and says that sexual intimacy is good and should be enjoyed between believing spouses. He does, though, argue that singlehood is not all bad. There are, in fact, benefits to being single, as there are to marriage. But marriage should be the normal, de facto way of life for most people. But however God calls you to live, live gladly in that calling. In 7:10 and 7:12, he includes these notes that he is giving this command, not Christ. Some have argued that his is evidence that not every word of Scripture is inspired. Some of the words are God’s, some are Paul’s, and we have to figure out which belong to who. Christ’s words carry more weight that Paul’s. This is a modern problem invented by modern skeptics. Paul is simply arguing from his own authority as an apostle. It is the same spiritual authority to write Scripture. Inspired means inspired, whether they come from Christ or from Paul. Paul continues addressing the concerns of the Corinthian Christians as he addresses food sacrificed to idols. What Paul is really addressing is conscience. Christians know in the mind that food sacrificed to idols is food sacrificed to nothing at all. There is only one, true God. While everyone should know this, there are Christians that Paul describes as weak who still have difficulty making peace with eating that kind of meat. The strong in the faith should never offend the weak in the faith just to prove a point. He then expands this thought to say that we do not use our freedom to satisfy ourselves. In fact, this is what Paul did in his apostleship. He did abuse his rights to offend new believers. Apostles, maybe above all people, have a right to earn their keep through their work. They can receive support from churches with a clear conscience. Instead, he rejected these things so that no one would see it as an obstacle in the way of the gospel. In general, those who preach and teach the gospel should be supported by those who receive the gospel in the same way that temple priests made their living through tithes and offerings. Paul, though, refused his right to ensure no one thought he was a swindler. Paul served as an example to the Corinthian church in this way. He urges them, then, to continue in their spiritual race. Don’t just meander through the race track, but run like you want to win. Job 2-28
Now that Satan is permitted by God to take good things from Job, he first takes his children and wealth. Chapter 2 begins by another scene where Satan and some angels (“sons of God” always refers to angelic beings) present themselves to God. God again presents Job as a pillar of uprightness in the world. Even with the loss of Job’s children and wealth, Job refused to blame God. Yet, Satan believes that if he is permitted to take Job’s health, Job will break. Again, God permits Satan to do his worst, with the exception of taking his life. When Job breaks out in painful sores, his wife thinks that he can find relief only in blaming and cursing God, which she knows will result in his death. He rightly calls her perspective foolish. Believing that God is responsible for all that takes place is not the same as blaming him for the actions of others. We must reckon with the fact that Job is pleased to accept both good and evil at the hand of God. God is of course not the doer of evil, but what do we make of Job expecting evil to take place in God’s good providence? This is a good question for reflection: what is it you deserve? Has God been unfair? Even in the midst of pain, temptation, difficulty, and persecution, do you still believe that God is good? Why or why not? Job’s friends are now introduced, and the majority of the book is a series of back-and-forth’s between Job and his friends. They bring a variety of perspectives to Job’s situation, some good and some bad. But in the end, they are all “worthless physicians (13:4) and “miserable comforters” (16:2). Though he never curses God, Job does not relent of his despair. He regrets ever having been born (ch. 3). Eliphaz speaks first, claiming that Job must not actually be innocent of any wrongdoing if all this has happened to him, because “who that was innocent ever perished?” (4:7). On its face, that is a ridiculous notion. The innocent perish all the time, which the Psalms make plain. If Job really loved the Almighty, then he should be glad to be undergoing God’s discipline (5:17), so says Eliphaz. We see a glimpse of why Job’s friends are miserable comforters; they speak the truth but without compassion. “Are you grieving the loss of your children? It’s just proof that God loves you!” Is that something that you would ever tell a grieving parent? It’s easy to see the foolishness of that on this side of the story, but how often have we said reckless things to those in the throws of grief? After each of his friends’ speeches, Job takes an opportunity to respond. If God is going to pierce him with arrows, then Job would rather that God simply crush him (6:9). He even calls out his friends for their lack of sympathy at such great loss (6:14-16). Life is just a breath, or a vapor as Ecclesiastes might say. So Job is not going to hold back in asking God the hard questions. Why does God send him such grief? Why has Job become such a burden to God, that God would seize him as such? As Bildad begins his first speech, he simply urges Job to repent. God is gracious, so why would Job not seek that grace? Again, we have truth without compassion. Failure to repent is just proof that we do not love God, which is true. But is that the root of Job’s pain? Remember, only we have the insight into the heavenly council, not Job or his friends. If Job would just repent, God would bless him again. But Job replies that no one can be right before God. Who can approach the throne of God and live? Job knows that he is not guilty of something to warrant such pain (9:15). In his pain, Job doesn’t even believe that God would listen, anyway. Otherwise, where is this coming from? Job’s problem is the human condition; we only see into the divine realm as far as God permits. In a prayer, Job asks God to explain himself. If he is guilty of sin, then God is just. If he is guilty, then he wants God to explain what his sin is. Zophar, the third friend, begins to speak. Again, there is truth without compassion. We cannot understand the deep things of God, but a wise man will still seek God. This is a form of the always helpful, “Maybe you just don’t understand what God is doing.” Promote that man to Major Obvious. Job insists he is not an idiot. Just look at the evildoers of the world; they seem to get by just fine. Why doesn’t God judge them? Why has he decided to take his wrath out on Job? Of course God has done this to Job; there is no one else to do so. God is sovereign, building up and taking down princes, has full knowledge of the depths, and he gives and takes away. But still, throughout the tearing down and taking away, Job knows that God is the one who gives life and takes it away. In the end, God will make all things right. There is great comfort in the fact Scripture models for us two great truths: our grief is legitimate, and God will right every wrong in the end. Sin is so wicked, how could we not grieve its consequences? In Eliphaz’s second speech, he argues that Job’s problem is that he talks too much. Job thinks too highly of himself, and if he thought soberly, he would understand God’s will. Job’s response? What a miserable comforter he is! What evidence is there that Job is proud? In the midst of his grief, when he should be learning about the providence of God with the help of his friends, all they do is scorn him. Bildad speaks again, and he reminds Job that what has happened to him looks an awful lot like how God punishes evildoers. Zophar will then remind Job that wickedness is what brings suffering, not righteousness (ch. 20). Eliphaz pulls out all the stops and just calls Job a wicked man. Might he think again about his innocence? In response to Zophar, Job says that, actually, the wicked have the appearance of success in this life. How does that relate to his situation? He reminds his friends that his grief is directed at evil, and that he knows God is responsible for all that happens in this world. His friends are searching for every possible way to blame Job for his misfortune. We are so prone to cast blame when that’s the wrong premise. We so need to see the reason behind the pain and suffering. But are we so investigative when it comes to the good in life? Job is a wise man, because he can accept both. Shall we not receive good and evil? Job needs to know that God is listening, which is why he wishes he knew were God was in all of this. Do you see this fine distinction? Job never blames God; he just wants answers. Job knows that God is good, but it’s hard to see the good in all of what he’s experiencing. After all, why do the wicked, those who move landmarks to steal land, steal livestock, and throw the poor off of their land, seem to go on in life without reprimand? Bildad’s short speech of chapter 25 recalls what he’s already said: who can be right with God? Job, you’re a maggot! Just admit it! But Job just mocks him. “You’re such a great helper, Bildad!” God is so great that the things we see, the observable universe, is just a whisper of who he is (26:14). Job is telling his friends to shut up. He doesn’t want their answers; he wants God’s answers. For all the nonsense his friends are spewing, Job will not stoop to their level of thinking. It’s time for them to listen to him. Mankind knows all about digging to find precious jewels and metals, but what about wisdom? Clearly, it’s not found in his friends or in the mind of man. Wisdom comes from God. Only God understands the way to wisdom. Instead of listening to these three men, Job wants to hear from God. Romans 13-16 It is not a coincidence that Paul moves from how Christians deal with evil and vengeance at the end of chapter 12 on to government at the beginning of chapter 13. A just civil government is a rarity in human history. But the governing body of a nation or a state is the appointed means by which God deals with evil. In Israel, one purpose of the king was to mete out justice. The various institutions of Israel worked closely together, but they were still separate entities. Everywhere else in the world, God appoints governments to keep mankind from seeking vengeance. Therefore, it is good to support those in civil offices. If we pay everything we owe, then we should owe no one anything. By keeping the commands, as summarized in the great commandments, the only thing we should ever owe anyone is more love and respect. Chapter 14 is incredibly helpful in matters we call adiaphora, or matters of indifference. There are many matters where there can be no disagreement, such as in the doctrine of God and of justification. To deny or to re-define those doctrines is to call in to question a person’s confession of faith. But other matters, such as we would call opinions, are nothing worth dividing over. The two most important distinctions for Israel, what set them apart from the rest of the world, was the Sabbath and their dietary restrictions. It should come as no surprise that Paul mentions food and holy days in a letter written to a church comprised of both Jews and Gentiles. We should all be convinced of our position, which means two things: 1) we should not be tossed here and there but should do the hard work of understanding; and 2) we should not make our position the litmus test for faithful Christianity. On these matters, we leave the judgment in God’s hands. If we insist on matters of indifference, we pass judgment on others who disagree with us. In fact, we might make a brother or sister stumble in their faith by raising tertiary matters to primary matters. So, while we do not value a weak conscience, neither do we use our freedom of conscience to make another believer falter. Paul’s context is almost surely the Jewish rites concerning food and holy days and the consciences of the Gentiles. Make no mistake, Paul calls those who with soft consciences weak. As those who believe in objective truth, we should strive for a strong conscience, molded by the word of God. But our great exemplar is Christ himself, who withstood far worse than minor discord. Even in our sin, Christ welcomed us. Therefore, we welcome the weak in faith, as we once were. In fact, it was to the weak that Christ became as a servant. As Paul begins to conclude his letter, he reminds the Roman believers once more of his purpose for writing. The Gentiles are a welcomed addition to the people of God. Christ has won them through his obedience, therefore, they should be as dearly loved as Israel themselves. Paul intends to get to Spain in his journeys. But it seems as though, tradition tells us, that his exploits end in Rome with his martyrdom. He wants several of dear associates and fellow believers greeted in his name. And as Paul concludes such a beautiful letter of divine truth, he simply cannot help but worship God with his pen one last time—to the only wise God be glory forever more through Jesus Christ! 1 Corinthians 1-3 Paul first lands in Corinth in Acts 18. Corinth was a metropolitan area, so it was a strategic ministry point. It was full of idolatry, so it was also ripe for preaching of the one, true God. Paul stayed there fore a year-and-a-half (Acts 18:11). As Paul left to plant churches and preach elsewhere, he received word that all was not well in Corinth. Sexuality immorality had crept in. Paul actually wrote (at least) four letters to the church at Corinth of which we have the second (1 Corinthians) and the fourth (2 Corinthians). You can see references to the other letters to Corinth in both of the letters we still have. There are several problems in Corinth. The first problem Paul addresses is division among believers. There were those who were claiming that the teacher they followed was the real deal, and other teachers were half-pints. There is one gospel, but people were beginning to act as though there were versions of it that were better than others, making themselves better than other people. There is no reason to argue for this-or-that teacher if they’re preaching the same gospel! It’s the age-old trope that everyone thinks they need to just stand out. One way we prop ourselves above other people is by appearing smarter than them. But the gospel is preached through the foolish and weak. If you understand the actual message of the gospel, you realize your own foolishness in seeking your own way to God. There is only one way to God, and he made it, not you. God has demolished the wisdom of this world. The only message that Paul preached was simple gospel of Christ crucified. That is the root of true wisdom, not worldly wisdom. In our flesh, before the Spirit indwells us, we do not accept the things of God. We see and understand them as foolish. If we still insist that we are wise, then we are infants in Christ. It is good to have many Bible teachers, but we should not prop them up as the ones who created the gospel. The Lord himself assigns people as Bible teachers. And regardless of the effort and success of the ministry of those teachers, it is always God who causes the growth. A farmer could scatter seed, water it, and harvest at all the right times, but if he scattered the seed on concrete, there’d be no reason to hope for any growth. God must prepare the heart. Paul planted the church in Corinth, established elders, and he is content to let them build upon what he has left. Whatever those teachers do will be judged on the last day. Some of what they have done is gold, and it will withstand the fire. Some of it is hay, and it won’t last for a moment. So don’t deceive yourself; we will all face that day, even our teachers. Nehemiah 9-13
Perhaps in a way we haven’t seen in a long time, the people are truly mourning their sin with a contrite heart. Fasting would involve primarily abstaining from food, save water. Sackcloth was the typical garb of mourning, in a similar way to how we wear black today. The sin for which they are repenting and mourning was the sin of intermarriage. Remember, the sin was not interracial marriage, even though that was perhaps the way it looked on the outside. The sin was marrying those who worshiped false gods; the sin was marrying people who hated the God you purported to worship. We see in this passage a picture of repentance. They devoted themselves to understanding the Book of the Law. Otherwise, do you know what you’re repenting of? They spent much of the day praying their confessions. The priests are leading the people in prayer and confession, which had been missing from Israelite life for generations. The prayer of the priests is a description of God’s redemptive behavior among the people. The gospel is worked out in history. In seeing the history of God’s faithfulness and the people’s faithlessness, we understand God’s justice and mercy. God was patient with his people, but as a loving father, he disciplines those whom he loves. The priests and civil leaders renew the covenant made at Sinai. It’s not a new covenant, but a renewal of the one they had broken time and time again. By signing their names to the covenant, they act as witnesses to the obligations each of them made that day. They commit to keeping the obligations faithfully. History is important to God’s people. We see various genealogies throughout Scripture, one of which is here toward the end of Nehemiah. This holds these individuals and families accountable to the renewal of the covenant. The people and their leaders have repented of their sins, and they are ready to dedicate the completed wall. They celebrate with music and purity rituals. There are singers and instrumentalists galore. The priests officially begin their priestly duties in the temple, according to their scriptural obligations. The rest of the foreigners are removed from Israelite life. But it’s not as if there is no sin in the camp. Nehemiah is off on business back in Babylon, and in his absence, two priests use sacred portions of the temple for their own housing. Instead of storing the offerings of the people, Tobiah was now using that room as his own living quarters. In his righteous anger, Nehemiah pitches all of Tobiah’s belongings out into the streets. He makes sure that every piece of the offerings are replaced. Not only that, but the Levites are not being provided for. They were supposed to stay in the temple area, but because they have to eat, they went to their homes to tend to their own fields. Nehemiah rights this wrong and fixes whatever system problem had led to this neglect. Beyond not caring for the priests, the people are not observing the Sabbath. Nehemiah shuts the gates on the wall so that no one can come in or out or do any kind of trade on the Sabbath. There are still those people who have not put away their foreign wives and children, and Nehemiah has just about had it. He has done all that he can, and his only plea is that God would remember his attempts at bringing righteousness to the city. Esther 1-10 The story of Esther is a remarkable demonstration of God’s providence. Part of this remarkable nature is that the name of God is never mentioned; he is at work behind the scenes. Does this not reflect our own lives? Esther, Mordecai, and all the rest go about their days simply trusting that all things work for the good of those who love God. We don’t receive direct revelation from the throne room of God; he speaks through his written word. Today, “we have the prophetic word more fully confirmed,” as Peter says (2 Peter 1:19). The book of Esther was probably written mid-to-late 400s B.C., which would be a short time after the events described in the book took place. The point of the book is to tell the story of how God, through select individuals, delivered his people from the wickedness of those who wanted to destroy them. This deliverance resulted in the festival of Purim, which some Jews still celebrate today. Until the temple is destroyed by the Romans in A.D. 70, along with the entire city of Jerusalem, this is the final attempt to wipe out the Jews from the face of the planet. Haman, the antagonist, has his heart set to destroy them. Throughout the Old Testament, we read about the shadows, or the types, of the real things. All of these things makes the reader look forward to the coming of the Messiah. This is called typology (big surprise). Typology refers to any person, place, or event that is designed by God to lead the reader to see more of Christ’s person and work. One example is kingship; the dynasty of the Israelite kings is promised to Abraham, worked out in a covenant with David, all to create this expectation of a future king that would bring an end to sin and restore righteousness. If Haman eradicates the Jewish people, wouldn’t that nullify God’s promises to Abraham and covenant with David? Another theme throughout the book is that of a remnant. Esther is living during the time of the Persian exile. The Jews are in Persia (formerly Babylon) because of their sin and God’s wrath being poured out on them (see how often God says he will pour out his wrath and judgment on Israel in the book of Ezekiel). But God always promises that there will be a restoration, which he will bring about through a remnant, or a select group, of Jews. Esther will be a central figure in how God keeps a remnant alive. Perhaps the most famous line of the whole book is 4:14, “And who knows whether you have not come to the kingdom for such a time as this?” Esther’s uncle, Mordecai, is encouraging Esther to leverage her high position to help her people from perishing. We see in Esther a woman who is courageous and deeply devoted to the things of God. She responds, “Then I will go to the king, though it is against the law, and if I perish, I perish” (4:16b). There often comes a time when obeying God means disobeying men, even those men whom God has put in place as rulers. But that is almost never the first reaction a believer should take. Remember, up until this point in the story, Esther has been a faithful Jew living in the king’s court. Esther’s bravery and trust in God’s promises was all she needed to do the right thing, despite the uncertain outcome. That’s an important lesson. God expects us to live according his ways, and he also expects us to leave the outcome of living according to his ways in his hands. Esther and Mordecai prepare a plan to trap Haman in his own words and put an end to the edict to kill all the Jews. Their plan works, and king Ahasuerus revokes Haman’s decree. Esther is given Haman’s property, and Ahasuerus even lets Mordecai write the decree that will spare the Jews. Not only that, but the Jews are given permission to destroy anyone who attempts to follow Haman’s defunct decree. This institutes the festival of Purim, which is a word meaning “lots”. The name is an ironic take on the fact that Haman cast lots in Esther 3:7 to decide which date would be the destruction of the Jews. Today, Jews celebrate Purim to remember God’s deliverance from the wickedness of Haman. Job 1 Job may have been the first book of the Bible to actually have been recorded in writing. It never mentions any of the patriarchs, the Mosaic law, or anything related to Israel. The author does, however use the covenant name of God, YHWH. His wealth is counted in how much livestock he has, and he acted as a family priest instead of taking his family to a priest. This much tells us Job lived before or during the time of the patriarchs (Abraham, Isaac, and Jacob), while the book was written afterward. There is even a paraphrase of Job, called a Targum, that was written about 200 years before Jesus. Job is an ancient book about an ancient person. The book focuses on the struggle of good and evil, how bad things can happen to good people, and most importantly, God’s role in evil. Perhaps most interesting is how Satan is able to present himself to God. How can this be? How is Satan able to speak with God? Didn’t he fall from heaven? We need to be ready to believe whatever Scripture puts before us. One of the subtle ways the Enlightenment continues to have an impact on faith is the way in which the church often avoids the supernatural realm. Another way is to flatten the supernatural realm into neat and tidy packages when Scripture is not as exhaustive as we wish it to be, as if the way we understand the scientific method can be applied to the realm of heaven. There are those who say that Scripture gives us a clear articulation of the fall of Satan in passages such as Isaiah 14 and Ezekiel 28, but I believe those are about the king of Tyre, which is exactly what those passages say. To make them an allegory about Satan when God tells the prophets that they are really about earthly kings is to remove from their proper context. Especially in the book Ezekiel, chapter 28 comes in a long line of “laments” about earthly kings God will judge because of their behavior toward Israel. Why is this particular lament pulled out to supposedly be about Satan while the rest are not? It is best to simply read Job at face value and see that the accuser, Satan, is given permission by God to take away all that Job loves. Not a single event in the book of Job takes place apart from the will of God. Not only is Satan in God’s presence, but it is God who actually brings up Job to Satan. Satan tells God that the only reason Job loves God is because God protects him against evil. To show that the accuser is wrong, God permits him to take all his belongings and his family, but he cannot take Job’s life. Job’s livestock are killed as collateral in a siege, and his children are killed in a natural disaster. Job begins to mourn, but he also begins to worship. In the beginning, Job is a good man who does not blame God for the works of Satan. Romans 8-12 Paul has concluded his inner monologue about the relationship of law and gospel. Only if we understand that the law cannot save but only condemn does 8:1 make sense: there is no condemnation for those in Christ Jesus. The law of Moses condemns, but the law of the Spirits sets free. Therefore, those set free in the Spirit should live accordingly. The indwelling presence of the Spirit is the proof of regeneration. And if we have the Spirit, we will inherit future blessings even if we suffer in the present. And if we are aware of our future blessings, we will think differently about our present suffering. Suffering is likened to childbirth (no surprise there). It can feel like you’re falling apart from the inside out, but the end result is new life. Not only humanity, but all of creation is groaning as if in labor. But Paul says the most amazing thing—the pains of childbirth have been going on “until now” (8:22). The new creation has begun! The adoption paperwork has begun! We live in the overlap. There is yet to come a glory that makes our present sufferings seem like a hangnail. But God is not so cruel to tell us that our present sufferings aren’t real sufferings. He has sent the Spirit not only to give us our second birth but also to help us in our weakness and suffering. In Romans 8:29-30, we read what’s been called “the golden chain of redemption”. God’s foreknowledge leads to predestination, then to calling, then to justification, then to glorification. This is meant to be a comfort to believers, realizing that God has been at work in salvation since before the creation of the world. What will you possibly do to foil a divine plan that’s an eternity in the making when you’re just a blip on time’s radar? What could possibly separate us from the love of God? Beginning in Romans 9, we start to move into hotly debated territory. The question that Paul is now answering is, “What is Israel’s place today?” He has had an inner monologue about a Jew struggling with the law and the gospel, he’s assured his readers that the gospel is God’s plan, and now he’s addressing how God’s sovereign decree does not relegate the Jew to a nobody. What do we do with the fact that Israel has failed so many times? Paul assures us that physical descent does not assure anyone of regeneration. He argues this from biblical history. God promised Abraham a child, which would be Isaac. But Abraham got impatient and had a son with Sarah’s mistress. Ishmael was not promised anything, because God’s promise was through Abraham and Sarah. Even then, God chose to bless Jacob instead of Esau. The point in both of those stories is that God’s mercy is his divine choice. No one is owed mercy, otherwise it’s a payment. Divine election is as old as Genesis. So if God has made his decision, what role does free will play? Paul answers with a rhetorical question. Does a lump of clay get to tell the potter what to do? Doesn’t the potter have the right to make utensils for both the temple and the home, for sacred and for secular use? In the same way, God has in mind a way of bringing glory and honor to his name, as well as justice and mercy to his people. If the Jews were approaching the law in order to be made righteous, they simply proved themselves to be vessels for destruction. If they approached the law knowing that God saves by grace through faith, then they would not stumble. Christ, the object of faith throughout every generation, is the end of the law. Jesus Christ is the fulfillment of the law. That’s why Paul can say that everyone who approached Christ in faith is saved and is not under the law of Moses as a condition of the new covenant. Because the Jews had the law, the covenants, the kings, the sacrifices, etc., Paul says that they have had the gospel preached to them. “Have they not heard? Indeed they have.” They have heard from the prophets time and time again, yet they turned to their own ways. But God has always had remnant to which he would keep his promises. Paul reminds us that God has always preserved a segment, a remnant, for himself. Elijah believed he was the last true Israelite, but God tells him that he is one of 7,000. There is even now a remnant of Jews, and like the Gentiles, they were chosen by grace (11:5). Not everyone who has their lineage back to Abraham can claim spiritual heritage. Only the elect among the Israelites can hang their lives on those promises. There are two extremes when it comes to the relationship of the church and Israel. One extreme is called supercessionism, held primarily by those who also hold to covenant theology, and it says that the church has completely superseded Israel as God’s people. There is no further role for Israel to play in redemptive history. That position is difficult to maintain mainly because Paul is so adamant that there is a remnant left in Israel. And for Paul to argue that the Gentiles are included in Israel makes it seem that Israel is still a body of people. The other extreme is that the church and Israel are completely separate entities with no overlap whatsoever. This view is held almost entirely by dispensationalists. Classic dispensationalism teaches that the church is a pause in God’s plan, that Jesus offered the Jews the millennial kingdom during the time of the incarnation, but they rejected it, so Jesus wiped his feet of the Jews and began a ministry to the Gentiles. Hyper-dispensationalism even believes that Jews and Gentiles have a different eternal destiny, with the Jews on the earth forever and the church in heaven forever. I believe this position has zero warrant for the same reasons as supercessionism. Paul speaks of Gentiles being grafted in to the vine of Israel, meaning that the church receives the richness and glory of being an Israelite. There is a remnant of national Israel yet to be redeemed, and the church is considered part of the true Israel. Not all Israel is Israel, as Paul says. But also, by virtue of being in union with Christ, the true Israelite, the church becomes the Israel of God (Galatians 6:16). The church is not a pause in God’s plan of redemption, as if God didn’t see it coming. God is sovereign. But neither has the church supplanted Israel as God’s chosen people. There is only a “partial hardening” (11:25) of Israel until every elect Gentile is saved. For Paul, this was a reason for worship (11:33-35). The fact that not one believer, Jew or Gentile, will be lost or fall through the cracks means that we should worship God along with Paul. As the Jews worshiped through bloody sacrifices, so Paul tells us to be living sacrifices. We are a living sacrifice not by harming or killing ourselves but by living to God in perpetual renewal. Only then do we live lives that are pleasing to God. A living sacrifice, motivated by the generous salvation to both Jews and Gentiles, leads to serving the other believers, both Jews and Gentiles. That’s how we know we are dealing with a true believer, by seeing how we serve each other. We don’t return evil for evil, but good for evil. Good will overcome evil. |