Explore the Story, Discover your Life

Day #365

2010-10-03T01:00:00.003-04:00

Sermon - Audio
Rev 19-22 - Reading
Rev 19-22 - Audio

Daily Insights - Please Comment

Chapter 19 deals with two things—the triumph of the pure bride and the final battle of good verses evil.

19.3: the smoke goes up—Babylon has fallen never to get up again!
19.5: notice that even in the book of Revelation that the fear of God is present. To fear God means to be in awe of him, overwhelmed by him. John in chapter 1 falls down as he is overwhelmed with God.
19.7: to be invited to the great messianic banquet was considered to be the greatest of honors. Yet in Luke 14 we discover that those who are wealthy find themselves too busy to go to the banquet, so God invites the poor and outcast.
19.10: “for the testimony of Jesus is the spirit of prophecy: -- most likely this means that Jesus’ life fulfills what the prophets said in the Old Testament concerning the Messiah.
19.11: “Faithful and True” these two words mean the same thing. To be true is not about telling some truth, but it is about being true to your word. Jesus is true to his covenant promises, he can be trusted.
19.11ff: the changes from the joy of the banquet to the horror of war are striking. This picture of a conquering Christ can make us uncomfortable. We like Jesus meek not military.
19.14: “the armies of heaven”: these armies include both the angels and the saints.
19.17-18: to not be buried was a huge disgrace in Jewish culture, the ultimate disgrace was to be eaten by animals after your death (cf. the death of Jezebel in 2 Kings 9.32-37)

Revelation 20 is the only place in the Bible that speaks of a millennial reign. The question is when does this reign happen. Historically there have been three main understandings of the timing of this reign

Pre-millennial: Right now we are living before the 1000 year reign of Christ. The day will come when Jesus returns and reigns with his saints over the world from 1000 years.
Post-millennial: The 1000 year reign represents a time when the Christian faith and the values of Christianity more and more become prevalent in the world. There will be a Christian renaissance sometime in the future.
A-millennial: The 1000 years represents the time we are presently in. Satan has been bound by Christ’s work on the cross.

--Whatever view one takes on the 1000 years, two things are clear 1) Satan will be defeated 2) God cares for his saints and allow them to enjoy the benefits of his triumphal rule.

--One of the important questions that comes out of this discussion of the 1000 years is how much Christians can hope to impact and change the world. Premillennialists have the least hope of changing the world, Postmillennialists have the most hope.

20.2-3: Satan being bound means that God limits his ability to impact the world.
20.5: the first resurrection, most likely this refers to the time when a person comes to faith. This is reflected in John’s gospel, 5.²⁴“I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life. ²⁵I tell you the truth, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live.”
20.6: Second death: Jesus promise to the people at Smyrna is that they do not need to fear the second death (Rev. 2.11). The second death is being separated from God for all eternity.
20.8: Gog and Magog—Revelation continues with its strong connections to the Old Testament. Gog and Magog are mentioned in Ezekiel 37-38
20.12: books were opened: These books reveal the deeds of a person’s life. The idea that we will be judged according to our deeds runs deep in both the Old and New Testaments. The idea is that our deed reveal who we really belonged to in life. It is not that our deeds save us, but rather that they reveal whose we are.
20.12: Book of Life—a book that contains the names of those who belong to God.

Revelation 21 tells of God coming down to earth to live with his people and the wonderful results. What we need to catch here is that heaven is not the end of the world. Revelation 21 makes it clear that we will live our eternities on a renewed earth. This idea is important because it reminds us of the scope of God’s redemptive work, he sent Christ not only to die for people, but to renew an entire universe (cf. Colossians 1)

21.1: “a new heavens and a new earth”: The Greek language has two words for new. The word used in Revelation 21 kainos means new in nature or quality. So the new heavens and new earth are a renewed heavens and earth.
21.1: “no longer any sea”: the sea was seen as a place of chaos and evil, allied with darkness—so not having any sea is way of saying chaos is gone, evil has been defeated. In its place is a refreshing spring (see verse 6)
21.3-5: God’s great promise fulfilled, he is now with us and all the benefits that come with being in the presence of God are ours.
21.7: “victorious”: the promise given to the people in the 7 churches is kept.
21.9-21: the city is so beautiful that is goes beyond our imagination (where do you get pearls that are large enough to make gates, diamonds for walls).
Notice that the city is actually the bride of Christ, the church. The church now is what it was meant to be, holy, spotless, without any blemish but holy and blameless (Eph. 5)
21.15-18: a perfect cube just like the Holy of Holies in the Old Testament. The city (the church, God’s people) is now the most intimate dwelling place of God.
21.25: “gates never shut” because there is no fear of attack. City gates were shut at night to keep out enemies.

The words in Revelation 22 are filled with images from the Old Testament:

Ezekiel 47 says, 1The man brought me back to the entrance of the temple, and I saw water coming out from under the threshold of the temple toward the east (for the temple faced east)…. 12Fruit trees of all kinds will grow on both banks of the river. Their leaves will not wither, nor will their fruit fail. Every month they will bear, because the water from the sanctuary flows to them. Their fruit will serve for food and their leaves for healing.”
The warning against adding or taking anything from the book echoes the words of Deuteronomy 4. 2Do not add to what I command you and do not subtract from it, but keep the commands of the LORD your God that I give you.
God’s throne is in the city—just like the tabernacle was built so God could dwell in the midst of the people.
tree of life comes from Genesis—it is the tree which God guards after Adam and Eve fall into sin. Now, all who believe can enjoy the tree and all its benefits.

22.3: serve him—we will still serve God in some way when we live in the new creation
22.4: not the mark of the beast, but the name of God will be on our foreheads
22.7: Blessed—another promise of blessing, this one is to those who keep the words of this prophecy. In summary to keep the words of this prophesy means to “Worship God!” (vs. 9). This worship of God means that we commit ourselves to him, do his will, and be a part of his army in the battle against evil—even if we die in service.
22.11: Those who hear the message and fail to respond find their hearts hardened to the ways of God and slide further and further into sin.

Day #364

2010-10-02T01:00:00.001-04:00

Sermon - Audio
Revelation 12-18 - Reading
Revelation 12-18 - Audio

Daily Insights - Please Comment

Rev 12

In verse 7 we see that there is a "war in heaven." This reflects the battle that has already been fought on the cross (see John 12:31, Col 2:15) and Jesus' victory in His resurrection and ascension. After this we see in verses 13-17 that the the gentile Christians that were persecuted were identified as such because they, "obeyed God's commandments and held to the testimony of Jesus." As Christ followers we should be easily identified as such. We should love our King more than holding fast to our own lives.

Rev 13

At first glance we see that these beasts have a lot in common with God, however they are a complete corruption of God's attributes. They are the anti-gods. The things of Satan are promoted by these beasts, and we see a world that is being persecuted. We should not be surprised by suffering or corruption in this world. What should be our response? How can we make sure that when suffering is present, we will place it in God's hands? How can we suffer well?

Rev 14

In verse 6 we see the "eternal gospel" proclaimed. Too often we think of the gospel message as just being "forgiven." However, we see here that it also includes the reconciliation of relationship and the coming of God's kingdom to earth. How does this reality mold and shape the places we live? How we live?

Rev 15

How does the suffering for our faith mold and strengthen us? How does it further God's kingdom? How can we make sure to remain faithful?

Rev 16

In this chapter we see God's final wrath being poured out upon the world. Sometimes God's judgment is a hard concept to grasp and accept. However, God must ultimately oppose and destroy evil, otherwise He is not a loving and just God. We must be careful not to place our own human ideas and agendas upon God. People don't just reject "God," but they reject everything that comes along with that (rejecting truth, love, justice, mercy, etc).

Rev 17

This "new Babylon" is seen as the anti-city to God's New City. In this anti-city the people have corrupted all of God's good gifts to creation. They abuse alcohol, sex, power, possessions, etc. Later in the chapter we see that other cities/empires have fallen as well on behalf of these things. We see a different kind of city in Rev 21, one that will not be ruled over by anyone other than our King. Within it, all things have been restored and are being used to glorify God.

Rev 18

We see that many have been consumers of this "new Babylon." This will cause them to go to their destruction. God calls us out of the consumer mentality of the city and asks us to create a new way for people, one that reflects our Creator. Our we, as Christians, just consuming what the culture gives us, or are we entering those places in culture and showing/creating a new way...a better way? Or, are we just helping lead people to their own destruction by ideally standing by?

Day #363

2010-10-01T01:00:00.001-04:00

Sermon - Audio
Rev 6-11 - Reading
Rev 6-11 - Audio

Daily Insights - Please Comment

Rev 6

In Rev 6 we see that the martyrs are asking God to judge the living for their deaths. It's important to remember that God is the one who will judge the living and the dead. It is our call to leave judgment in the hands of God. The reality is that judgment is coming, but it is our call as a people gathered by God to turn our faces toward the world and proclaim a way of reconciliation for those who are perishing. If we fail to do this, we take the grace that God has given to us in vain...of which, we will have to answer to as well. We leave Rev 6 asking, then "Who can stand?"

Rev 7

Rev 7 answers the final question of Rev 6. The people "who can stand" are those who have been sealed by God as his children. In v 15-17 we see some future implications of being one of these people. What does this mean for our neighbors around us? What are the implications for our co-workers? Is there any sense of urgency to serve, to love, to care for those around you in light of these truths?

Rev 8

We see the prayers of the saints being used to propel the purposes of God forward. How important is prayer among God's people. I feel as if someday we will find out just how important it is, and at that time become very sad that many of us neglected it so. If you're interested, there are many opportunities to pray in community at EverGreen (Contact the church for prayer group times), or go ahead and take the first step and call some people together to pray with.

Rev 9

The reality of Hell. We get a picture here in v 5-6, just as we did in Rev 6:12-17. Why do you think God gives us such views of Hell? RC Sproul says this about Hell, "There is withdrawal in terms of the blessing of the radical nearness of God. His benefits can be removed far from us... It is the absence of the blessedness of His unveiled glory that is a delight to the souls of those who love Him, but it is the presence of the darkness of judgment. Hell reflects the presence of God in His mode of judgment, in His exercise of wrath, and that’s what everyone would like to escape" (Truth of the Cross 157-158).

Rev 10

The angel with one foot on land and one in the ocean is declaring God's message to the entirety of creation. Remember, from Colossians 1 that God is reconciling all things back to Himself. The scroll that John is asked to eat is the very Words of God. This is some of the same imagery used from Ezekiel 3 where Ezekiel is asked to eat a scroll filled with judgments. The scroll's contents brought destruction, but were sweet to himself and to those who turn their faces toward God.

Rev 11

Much of the pictures and imagery used in Revelation comes from the Old Testament. The two witnesses follow the familiar patter of faithful living - suffering, death, and vindication. What does this pattern mean for us today? How do we seek to live faithfully instead of comfortably?

Day #362

2010-09-30T01:00:00.001-04:00

Sermon - Audio
Rev 1-5 - Reading
Rev 1-5 - Audio

Daily Insights - Please Comment

Revelation 1-5

Chapter 1

v. 1 – The book of Revelation has more than 500 allusions to the OT. Therefore, to understand Revelation, it is helpful to have some knowledge of the OT.

v. 4 – Seven churches – Seven – being the number of completeness - tells us that the message to these churches is relevant for all churches.

v. 8 – Patmos is a penal colony where those who were considered dangerous to good order were sent.

v. 12-13 – John sees lamp stands (Menorahs). These Menorah’s represent the fact that churches (not just their members) are to be a light to the world.

v. 18 – Keys are symbols of authority.

Chapter 2

v. 1-7 – The church in Ephesus was commended for doctrinal evidence and endurance, but was rebuked for its loss of love. The city’s landmark was the temple of Artemis and one of its symbols was the date palm tree (contrasted to v. 7 the tree of life).

v. 4-5 – Remove your lamp stand means that both in the near future and when Christ returns they would lose their status as a church and Christ would treat them like apostate Israel.

v. 6 – Nicolaitans were a heretical Christian sect. Like the prophet Baalam, they seduced God’s people to participate in idolatry and sexual immorality.

v. 7 – Tree of Life. Access to this tree in Eden, and the eternal life it promised to the pure, was banned after humanity’s fall. It reappears in the new Jerusalem, its roots watered by living water from God’s throne, its fruit a constant source of nourishment, and its leaves bringing healing to the city’s inhabitants, whose names appear in the Lamb’s book of life.

v. 9 – Physically poor, the Smyrnan believers were spiritually rich. The church’s opponents may say that they are Jews, but they have no legitimate claim to that name. Quite to the contrary, they belong to the synagogue of Satan. The NT defines God’s people in relation to Jesus, not their genealogy.

v. 10 – The crown of life is the laurel wreath of victory that God promises to those who love him.

v. 13 – Where Satan has his throne – Pergamum is the center of emperor worship and other deities. Satan seems to be working overtime in this city to keep people from worshipping the true God.

v. 14 – Eating food sacrificed to idols and being involved in sexual immorality broke the commands laid down in Acts 15:28-29 for Gentile believers.

v. 15 – Thyatira is guild central. You need to be a part of a guild that worships a pagan deity to survive. Lydia (seller of purple, Acts 16:11) is from Thyatira.

v. 28 – “Morning Star” is the planet Venus. Metaphorically it means “greater glory”.

Chapter 3

v. 3 – To come like a thief in the night refers to the two times that Sardis had been surprised by enemy armies who snuck into Sardis and captured it.

v. 8 – The open door in Philadelphia is in huge contrast to the closed door in Laodicia that Jesus is knocking on.

v. 14 – Laodicia was a very self-sufficient town. It relied on itself even in times of trouble. The church reflected this self-sufficiency…they needed nothing.

v. 15 – Hot/Cold/Lukewarm – Two nearby cities reflected the hot and cold water. Heiropolis had beautiful hot springs used for healing. Colosse was known for its fresh cold water from the nearby mountain. The water of Laodicia had a water system that brought them lukewarm water that was almost undrinkable.

v. 18 – Jesus does not command the people to buy, but advises them to. He takes this road because the Laodicians are too undisciplined to take orders.

Chapter 4

v. 1 – The throne room is a place that declares that God rules over the world, that he will win the victory over evil, that he is Lord of Creation.

v. 6 – The throne room and the living creatures remind us of Ezekiel’s vision in Ezekiel 1 and Isaiah’s vision of the throne room in Isaiah 6.

v. 8 – The 24 elders remind us of 1 Chron. 24-25 and the 24 divisions of the priests who are to serve God. The 24 elders then serve as priests who worship God and tell us that the throne room is in the temple.

v. 10 – Laying down their crowns symbolizes that God is worthy of ultimate praise and worship.

Chapter 5

v. 1 – The idea of a sealed scroll that can not be opened has OT roots. In Isaiah 29:11-12 we find a scroll that can’t be read. Another important reminder that the NT finds its roots in the OT.

v. 6 – The appearance of the Lamb may reflect a picture of the ascension. Jesus suddenly appears in the midst of the throne looking as one who has been slaughtered. He appears with seven horns (symbolizing complete power) and seven eyes (symbolizing complete knowledge). This kind of power and knowledge reflects his being crowned King of kings and Lord of lords. Finally he takes the scroll, opens it and when he does, God’s plan moves forward. It is a plan that will be carried out because the Lamb has all power and all knowledge.

v. 9 – A new song celebrates a new act of divine deliverance.. When the seals are broken, a celebrations breaks out. A new song is sung because God is beginning many new things on behalf of his people and creation.

Day #361

2010-09-29T01:00:00.001-04:00

Sermon - Audio
2 & 3 John - Reading
2 & 3 John - Audio

Daily Insights - Please Comment

2 & 3 John

2 John

v. 1 – The elect lady and her children probably refers to a local congregation and its members.

v. 6 – The commandments that the readers have heard from the beginning must constantly steer their lives. Commandment (singular) probably refers to the love commandment introduced by Jesus. (John 13:34-35)

v. 7-11 – John spoke strongly against the false teaching that Jesus had not come in the flesh. The deceivers were Docetists who denied the reality of Christ’s human nature.

v. 12 – Doctrinal deviation threatens the joy of the church because it destroys unity and imperils the approving presence of Christ in personal lives and the corporate assembly.

v. 13 – Children of your elect sister are the believers in the congregation from which John writes.

3 John

v. 1-4 – The recipient of the letter Gaius faces a troublemaker named Diotrephes. John encourages Gaius to remain steadfast in the face of opposition.

v. 3 – Apparently John had been visited by Christians from Gaius’s church, who told John of Gaius’s faithful Christian life.

v. 8 – John affirms Gaius’s work on the behalf of faithful laborers, even though they are “strangers”. Not everyone is called to go minister elsewhere. But all Christ’s followers are called to play their part in this enterprise.

v. 12 – Normal postal service could not be entrusted with Christian correspondence like this letter. So someone like Demetrius served as courier.

Day #360

2010-09-28T01:00:00.001-04:00

Sermon - Audio
1 John - Reading
1 John - Audio

Daily Insights - Please Comment

Daily Reading: book of 1 John

1:1–4 Prologue

These verses, one highly compressed and complicated sentence in the Greek, form a prologue to the whole. John outlines some of the ideas he will develop as the letter unfolds.

1.1 From the beginning shows that the gospel is no afterthought. It was always in God’s plan.

1.2 John has the habit of emphasizing an idea by the simplest of devices, repetition. Here he begins a little aside by taking up life, the last word of v 1, and repeating it three times in three lines. He is clearly referring to the coming of Jesus who could describe himself as ‘the life’ (Jn. 14:6).

1.3The basic idea in fellowship (Gk. koinōnia) is that of possessing something in common. Christian fellowship means sharing the common life in Christ through the Holy Spirit. It binds believers to one another, but the important thing is that it binds them also to God.

1:5–2:6 Fellowship with God

John has made it clear that his purpose is to bring his readers into fellowship with God and with other believers. He proceeds to deduce from the nature of God the conditions of fellowship.

1:5 God is light. To say that God is light is to draw attention to his uprightness, his righteousness.

1:6–7 The first error. He deals with three obstacles to fellowship, the first of which centres on the claim that we have fellowship with God. Words alone do not bring fellowship with God. More than a comfortable religious feeling is needed. We must test our feelings by the revelation God has given. T

1:8–9 The second error. 8 John puts the second error simply: if we claim to be without sin. This speaks to our sinful nature.

1:10 The third error. The next supposition is that we have not sinned. This speaks to the specific sins we commit in our daily lives

2:1–2 The propitiation for sins. When we sin, we have one who speaks to the Father in our defense. The term propitiation means the removal of wrath There is a divine wrath against all sinand forgiveness does not mean ignoring this. Propitiation, the turning away of anger, is not the whole story of Christ’s saving work, but it is a genuine and important part of it

2:3–6 Obedience. 3 Now comes a test by which we can know whether, in spite of our failures, we are in right relationship with God, and this test is whether we obey his commands

2:7–17 The new commandment

2:7–11 Loving and hating. The command to love was first fulfilled by Christ. Our attitude to other people shows whether we are in the darkness that is passing away or in the true light that is already shining. To live in love is to walk in the light.

2:15–17 Love for the world. 15 Do not love the world, he says, and some see a contradiction here with ‘God so loved the world’ (Jn. 3:16). But that passage speaks of God’s love for all people, whereas this one is concerned with setting one’s heart on worldliness.

2:18–19 Many antichrists. 18 John sees evidence in the appearance not simply of the antichrist, but of many antichrists. The early church clearly expected that a mighty figure of evil, the antichrist, would appear at the end of time. His concern is for his readers, and he stresses for them the fact that the spirit of antichrist is already abroad. The situation is the same today. These many antichrists had been members of the church. They had belonged to the visible organization, but John is quick to say they did not really belong to us.

2:20–21 Knowledge of the truth. 20 You have an anointing from the Holy One is another way of saying that all have received the gift of the Holy Spirit.

3:11–18 Love one another

3:11–15 The opposite of love. 11 Again John insists that love is the first command, and is at the very heart of the Christian message. The love—hate contrast continues; life and love go together.

3:16–18 Love is practical. 16 We can know what love (in the specifically Christian sense) is only because of what we see on Calvary, where Jesus Christ laid down his life for us.

3:19–24 Confidence

John reassures sensitive consciences. Believers should live before God not in trembling anxiety, but in calm confidence for all who keep his commands, live in him, and he in them. This mutual indwelling is another characteristic theme of this letter. How do we know that it has taken place? By the Spirit he gave us. The Spirit is given (not earned), and the Spirit gives assurance.

4:1–6 The spirit of truth and the spirit of falsehood

How can believers tell those who are truly inspired from those who falsely claim that the Spirit is in them? The problem was not new, for there were false prophets in OT times, and again, Paul had had to give a ruling on when a person was speaking ‘by the Spirit of God’ (1 Cor. 12:3).

If the Spirit of God is in the person to inspiration he will affirm that Jesus Christ has come in the flesh. It is not simply that Jesus took human nature, but flesh (cf. Jn. 1:14; 2 Jn. 7).

4:7–21 God is love

Love is very important for John and he puts emphasis on it throughout this letter. Here he does this by drawing attention to the fact that love is rooted in God, who is, in fact, love.

4:7–12 Love one another. 7 John reinforces let us love one another with the reminder that love comes from God. Love, as Christians understand it, is not a human achievement; it is divine in origin, a gift from God. If anyone loves in this sense it shows that that person has been born of God and knows God. 8 The negative underlines the point: Whoever does not love does not know God. The reason for this is one of the greatest statements in the whole Bible: God is love. This means more than ‘God is loving’ or that God sometimes loves. It means that he loves, not because he finds objects worthy of his love, but because it is his nature to love. His love for us depends not on what we are, but on what he is. He loves us because he is that kind of God, because he is love.

10 The real meaning of love and the real source of life are discerned only in the cross. It is not that we loved God.We find it in that God loved us and sent his Son as an atoning sacrifice The mainspring of our love for other people is the divine love shown to us in Christ’s atoning work. Christians should love, not because all those they meet are attractive people, but because the love of God has transformed them and made them loving people. They should love now not because attractiveness in other people compels their love, but because, as Christians, it is their nature to lov

4:13–16 Living in love. 13 John has already told us that it is ‘by the Spirit’ that we know that ‘he lives in us’ (3:24). He now adds the thought that we live in him. Both are important and both are emphasized in this letter. The love of God is never demonstrated in such a way that the worldly-minded have to see it. It is the people of faith and the people of faith only who see it. John repeats the great thought of v 8, God is love, and he draws the conclusion that to live in love is to live in God. To love sinners is never a human achievement and where this is found it shows that God is present.

4:17–21 The perfecting of love. 17 The presence of God in us is the way love is ‘perfected among us’ (nrsv). This is with a view to confidence on the day of judgment, and confidence on that day is the ultimate in confidence. In this world we are like him: we are children of the Father and Jesus is our model. The world did not welcome Christ and it does not welcome Christ’s people. But on the day of judgment the Judge will understand all.

5:1–5 Faith’s victory

The thought of love leads to that of relationship to God, and that in turn to victory. Love and faith are closely connected (cf. 4:16), and the believer overcomes the world. Faith trusts Jesus as the Christ, a truth insisted upon throughout this letter, and the believer who so trusts is born of God. The confession that Jesus is the Christ is not the result of human insight, but of a divine work in the one who makes it (cf. 1 Cor. 12:3).

5:6–12 The witness to the Son

Since a right view of Jesus matters so much it is important that it be attested. John cites some of the testimony that establishes who Jesus is.

6 That Jesus came by water surely refers to his baptism, and likewise blood to his death. At his baptism he heard the heavenly voice and he solemnly entered his life’s work. Some heretics apparently held that the divine Christ came on Jesus when he was baptized, but left him before his death. John contests this with his emphasis on blood: not by water only, but by water and blood. It was (and is) this that is the heart of the gospel. There are in fact three that testify. The Spirit is listed first, perhaps because he has just been mentioned, perhaps because he is a person and thus a more explicit witness than water or blood. The inner witness of the Spirit, and all that is involved in Christ’s baptism and his death are not three unrelated items. Together they point to one great act of God in Christ for our salvation.

5:13–21 The knowledge of eternal life

John’s gospel was written so that its readers might believe and so have life (Jn. 20:31). By contrast this letter was written to readers who already believe in order to give them assurance, the certainty that they have eternal life. John brings this out as his letter draws to a close.

5:13–15 Confidence. 13 This letter is written to you who believe; it is not an evangelistic tract, but a letter to Christians. There has been a good deal about knowledge and now we find that the whole is written so that you may know that you have eternal life. Assurance of salvation is important, important enough to have caused this whole letter. This is the only place in the letter where the writer speaks of believing in the name of Jesus, i.e. in his full person, all that the name stands for.

14 John moves to confidence in prayer. He sees prayer as having a wide scope for he speaks of asking anything, but he immediately qualifies this with according to his will. Prayer is not a device for inducing God to change his mind and do what we want. It must be offered in accordance with his will if it is to be effective.

5:16–17 Prayer for wrongdoers. 16 An abrupt change leads to the forgiveness of sin that can be brought about by intercessory prayer. John distinguishes between sin that leads to death and sin that does not (though he does not say what the difference is). He begins with the direction that when we see a brother sin a sin that does not lead to death we should pray for him.

Edited from D. A. Carson, New Bible Commentary : 21st Century Edition

Day #359

2010-09-27T01:00:00.001-04:00

Sermon - Audio
2 Peter & Jude - Reading
2 Peter & Jude - Audio

Daily Insights - Please Comment

2 Peter 1.1: Peter’s description of himself at first seems somewhat common place until we think about the identity we give when people ask us who we are. How many of us would declare that our primary identity is a “slave of Jesus Christ”?
1.3: “knowledge” This word is important in 2 Peter as Peter does battle with false teachers. Right knowledge is a powerful instrument in living for God. Wrong knowledge destroys a godly life. This theme flows through all the Bible.
1.5: “add to your faith” The word “add” means to show something by your deeds. Here we find out that we are to show our faith by living out a life of certain virtues.
1.11: “receive a rich welcome into the eternal kingdom” These words may refer to receiving a welcome from those who lives have been impacted by our faithful living.
1.12-21: This part of the letter introduces us to the fact that this is Peter’s farewell discourse to the people. In ancient times a farewell discourse served as a leader’s last opportunity to influence his followers to continue to live faithfully according to what they had been taught.
1.16: The power of eyewitness testimony to keep people faithful is seen in the Old Testament. In Joshua 24.31 we read, Israel served the LORD throughout the lifetime of Joshua and of the elders who outlived him and who had experienced everything the LORD had done for Israel. In the history of Israel as long as there were people who were eyewitnesses to what God had done there was faithfulness. While that is Israel’s history, God’s intent was that his mighty deeds were to be passed from generation to generation, and so people would remain faithful--even if the eyewitnesses had died many generations before.
2.1-22: In this chapter Peter uses a satirical diatribe to level a devastating attack on his opponents. Satire exposes human vice or folly through ridicule or abuse. A diatribe is a form of teaching that was part of Greek and Roman society. It used methods such as questioning imaginary opponents, using famous figures from the past to bolster one’s arguments and so on. For us, besides knowing the literary style, it is important to see that the Biblical writers used the literary styles of the day. In using these styles they wrote in ways the people understood and identify the point the writers was seeking to make.
• 2.1-22: The Literally Study Bible comments, “Rhetorically, this is one of the fireworks passages of the NT epistles. The imagery and metaphors explode off the page. Placed in the context of a farewell discourse, this is the leader’s prediction to his followers of what will happen after his death.”
2.10: “despise authority” The Greek word for “authority” refers to a throne or power that rules. The authority despised then in the authority of God and of his Son. Their authority is despised both by their false teaching and by their despicable lifestyles.
3.1-18: This last chapter is a wonderful teaching on the final days and the coming of Christ. It is in the form of a debate with Peter arguing his point against those who deny that God is coming and will renew the earth and judge the nations.
3.4: “the fathers” It is not clear who “the fathers” are, but the idea is clear. The false teachers argue that God has not interrupted the flow of history to this point and so he will not interrupt its flow in the future by sending Jesus back to earth. Among the many flaws in this argument is that God has consistently interrupted the flow of history by destroying nations, doing miracles and especially be sending Christ. Peter will make another argument
against this thinking in the coming verses.
3.10: “elements” most likely refer to the sun, moon, and stars. While we are told that these elements are “destroyed” by fire we need to be cautious in how we interpret the word “destroyed”. In 2 Peter 3.6 we are told that the world is destroyed by the flood--yet we know that the destruction of the world by the flood served not to completely destroy it, but to purify it. The idea of purifying seems in line with Peter telling us that there will be a new heavens and a new earth. The word “new” is kainos in Greek. It carries the idea of being renewed, refreshed, and therefore superior to what was old. We see a similar picture of newness in 1 Corinthians 15 where we are told that we will receive bodies that are imperishable. There is also a theological matter at stake here: If God has to destroy the world rather than redeem it, then Satan has proven so powerful that he has destroyed the work of God. However, if the world is renewed, then the work of Christ is shown to be superior to the attack of Satan.

Jude
The book of Jude carries many echoes of the book of 2 Peter. As you read Jude, watch for similar language, struggles, and condemnation.

Jude is really Judas, but in english it has been changed to distinguish him from Judas Iscariot.
3: contend is to exert an intense effort for something
4–19: these verses describe the false teachers while in 20–23 is the appeal to contend for the faith in a way that is done

Day #358

2010-09-26T01:00:00.001-04:00

Sermon - Audio
2 Timothy - Reading
2 Timothy - Audio

Daily Insights - Please Comment

Salvation History:

Timothy is in Ephesus and facing false teachers. Paul writes to him to encourage him as well as call for Timothy to visit him.

Themes
Main Theme: God inspires Paul, near the end of his life, to express his love and concern for Timothy and the churches
Other Themes:

Suffering is a standard part of Christian experience.
The Christian response to suffering is faithful perseverance by God's power.
The gospel is the ground for the Christian's endurance.
The Scriptures have power to save and preserve.
True believers will persevere; failure to persevere proves one is not converted.
False teaching is deadly and must be dealt with firmly.

Text:

Call to Endure for the Gospel (1:3–2:13)

1.7: In the face of persecution Paul calls Timothy to lead a life of power, love, and self control, not fear.
1:10–12: Paul gives reasons that we can be strong in the face of persecution.
2:1–2: Paul is continually concerned about passing on the true faith.
2:11–13: These verses contain one of the most miss interpreted parts of Scripture. People assume that they tell us that God will remain faithful to us even if we are unfaithful to him. However, verse 13 refers not to Christ’s faithfulness to us but his faithfulness to himself. Even if we deny, he will not deny the truth about himself.

Dealing with False Teachers (2:14–3:9)

3:4: “… lovers of pleasure rather than lovers of God” These words seem to apply to almost every generation. In our pleasure driven society we are always faced with the question of whether we love God more or pleasure more.
3:6: “… capture weak women…” Weak women are those who are young in the faith and so easily swayed by every wind of doctrine (see Ephesians 4).

Exhortation to Timothy in Contrast to False Teachers (3:10–4:8)

3:10-17: Paul’s call to imitate him is concluded by grounding all of life in Scripture. Scripture is profitable for our walk.
3.16-17: These are some of the most important verses that point out that Scripture comes not from human beings but finds its genesis in God.
4.1-2: Since scripture is so important preaching and teaching the word are essential.
4.13: Even though Paul is expecting to die soon he still wants the tools necessary to carry out his work for as long as he is on earth. It is an amazing testimony in light of many in our day who believe that retirement means no longer participating in God’s mission.

Texts:

2 Timothy 2:15

Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth.

2 Timothy 4.7

I have fought the good fight, I have finished the race, I have kept the faith.

Day #357

2010-09-25T01:00:00.001-04:00

Sermon - Audio
Heb 11-13 - Reading
Heb 11-13 - Audio

Daily Insights - Please Comment

Chapter 11

The Jewish Christians (audience in Hebrews) had been discouraged, and were thinking of giving up on Jesus and Christianity. They needed a good testimony, and so they needed these examples of faith to break them out of their discouragement. What separated Abraham, Isaac, Moses, and other "biblical heroes" from others (see v3, and the keyword throughout the chapter)? In what ways can we increase this trait in our lives?

Chapter 12

We see the picture of "being in a race" many times throughout the Text. In this chapter we see that within this race we should expect suffering on behalf of Christ, and that God may even allow some of it in order to change us into the person He desires us to be (like a good father). We are called to be changed into the image of Christ, to be holy. How have you felt disciplined in your life? Have you seen personal growth on the other side of it?

"Therefore, strengthen your feeble arms and weak knees. "Make level paths for your feet," so that the lame may not be disabled, but rather healed. Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord."

Chapter 13

In v14 we see that the current cities we are in are not enduring, but we are to look toward the city that is to come. We are told what "looking forward to this new city" means for Christ followers throughout the Text, but specifically throughout this entire chapter. It is a counter-cultural world where we love, serve, and seek justice for others. Everything we are handed is placed in God's possession. As Larry Doornbos once famously said: "The cross is the standard of our sacrifice, not 10%." At the cross Jesus emptied Himself out of love, in order to serve mankind. It is our duty and call to become holy (separated) people that seek to live within God's Story.

Day #356

2010-09-24T01:00:00.001-04:00

Sermon - Audio
Heb 7-10 - Reading
Heb 7-10 - Audio

Daily Insights - Please Comment

Chapter 7

The Old Covenant had a mediator (Moses), but no one to guarantee the people’s side of the covenant, so they continually failed under it. But the New Covenant, a "better covenant" has a cosigner on our behalf! Therefore, the New Covenant depends on what Jesus has done, not on what we have done. He is the security/guarantee of our payment. How do you continually remember this truth, and how has it caused you to reflect on your desires in this life?

Chapter 8

We can see God weaving His plan of redemption throughout history. Since the very beginning God has called a people to Himself, and He continues to do so today. In 8-12 we see that the problem wasn't the covenant itself, but the people not following after God. Thus, God provides a way through/in Jesus Christ to come to Him. What does this tell us about God? What does mean for our role within this Story?

Chapter 9

Throughout this chapter we see the temple sacrifice connected with Christ's sacrifice. We see that Jesus was the once and for all sacrifice. In v28 we see that this sacrifice happened for the forgiveness of our sins and that now He will come back for those who eagerly await Him. Do we eagerly await the return of Christ? If so, in what ways do our lives reflect this to be true?

Chapter 10

In v24-25 we see the importance of meeting together in assembly with one another. I believe the writer of Hebrews stresses the importance of this for many reasons, but the verses that follow tell us about rejection, discouragement, forgetfulness, and their own personal willful rejection. In community, we are called to encourage and exhort one another to good works founded in Jesus Christ as we assemble with one another. What happens to us if we aren't in regular assembly with a body of believers? Is it okay to relax and take a "season off" from the assembly of the body of believers? Why or why not?

Day #355

2010-09-23T01:00:00.001-04:00

Sermon - Audio
Heb 1-6 - Reading
Heb 1-6 - Audio

Daily Insights - Please Comment

Hebrews 1-6

Chapter 1 – The book of Hebrews focuses on the cross and the ascension. Other NT books focus on the cross and the resurrection. The one thing to remember in studying Hebrews, is that Christ is shown to be superior to all that have come before him and all that exists.

v. 3 – “Majesty” – the Jewish people did not use the name of God “Yahweh”. One of the substitutes that they used for his name was “Majesty” (from 1 Chron. 29:11). By using this title the author makes it clear that Jesus is sitting down next to God and not some earthly king. Also, the use here indicates that this book was most likely written to a Jewish audience.

v. 14 – The angels serve, the son rules. Not only do the angels serve, they serve both Jesus and his followers.

Chapter 2

v. 2 – “the message spoken by the angels” is the Torah (first 5 books of the Bible). Jewish tradition (based on Dt. 33:2) holds that the angels were in an intermediary role at Mt. Sinai. This tradition is upheld in the NT in Acts 7:53 and Gal. 3:19. The argument is that if violation of the words of angels brings punishment, how much more will there be consequences if one ignores the words of Jesus who is greater than the angels.

v. 4 – the gifts the Holy Spirit has given are proof of the gospel.

v. 6 – “someone has testified” – It’s not that the writer of Hebrews doesn’t know who said these words, rather in his writings he emphasizes divine authorship of the scriptures and so he doesn’t mention the human author.

v. 17-18 – Jesus is the faithful high priest, but he is from the tribe of Judah, no Levi. The writer of Hebrews will spend a large part of the book explaining why this is and why this is necessary.

Chapter 3

v. 5 – Moses is a servant in the house, but Jesus is a Son and ruler of the house. Once again Jesus is shown to be superior.

v. 13 – “sin’s deceitfulness” – Sin says that going after it makes for a better and safer life. This phrase points forward to chapter 10 where people are abandoning the faith because it costs too much and to chapter 11 where Moses chooses not to enjoy the pleasures of sin for a season. As we get into Hebrews we will find that many things in the first couple of chapters point forward to other parts of the book.

Chapter 4

v. 3-7 – The biblical quotations are from Ps. 95 which is used in the Jewish Sabbath liturgy. The writer of Hebrews chooses a passage that is already connected with rest to talk about rest.

v. 10 – “rest” – Just as God rested after creation, so will we fully enter our rest when we cease from battling sin.

v. 15 – Jesus knows the struggles – he too was tempted to not trust the promises of God. This temptation happened throughout his ministry, but we see it especially when Satan tempts him in the wilderness.

Chapter 5

v. 1 – Every high priest has to meet two requirements: 1 – appointed by God 2 – can sympathize with the people’s weakness. Jesus meets both of these criteria.

v. 6 – Melchizedek (means my king is righteous) is mentioned only two times in the OT – Gen. 14:8 and Ps. 110:4. He is used by the writer of Hebrews, of one who was both king and priest, and so Jesus comes from his line not the normal priestly line through Aaron.

v. 11-14 – A mature follower of Christ is someone who applies God’s word to their lives. They obey the word, live an ethical life, and have enough God sense about them that they know right from wrong.

Chapter 6

v. 1-3 – Three pairs of teachings are included in basic Christianity. First, is repentance – turning away from our old style of life to living faithfully before God i.e. everyone out to know that when you profess Christ, you live for him. Second, is baptisms and laying on of hands i.e. the importance of living a holy life and using the gifts God has given to serve in his kingdom. Third, resurrection and judgment i.e. the dead will be raised and there will be a day of judgment. These are things people should simply know and no have to be reminded of.

v. 4-6 – Apparently the people to whom the book of Hebrews is being written are all excited about the sacrificial system and they are doing OT sacrifices again and so denying the work of Christ on the cross.

v. 11-15 – Again, the call is not to be lazy in the faith, but to imitate those who are faithful. Abraham is held out as the example of faithfulness. The thing to notice is that being faithful does not mean being perfect. Abraham, as an example, reveals someone who sticks with God – but not without some serious flaws.

Day #354

2010-09-22T01:00:00.001-04:00

Sermon - Audio
1 Peter - Reading
1 Peter - Audio

Daily Insights - Please Comment

1 Peter

Chapter 1

v. 2 – “for sprinkling with his blood” refers to Christ’s atoning work on the cross, where all the believers’ sins were washed away, just as the old covenant was inaugurated with the shedding of blood (Ex: 24:3-8). Peter sees believers “sprinkled” with the blood of Christ, referring either to their initial entrance into a covenant with God or to their subsequent cleansings by the blood of Christ or possibly to both.

v. 4 – The OT inheritance points ahead to an even greater inheritance, reserved in heaven for the people of the new covenant. Nothing can tarnish or extinguish that secure inheritance.

v. 8-9 – Joy is not reserved only for the future when Jesus will be clearly seen at his revelation. Even now, his followers love him, believe in him and rejoice with an inexpressible joy. The end result is eternal salvation – the completion of God’s saving work.

v. 14-15 – While living on this earth, Christians have to fight the desires of sin, so they are called to be obedient children, separated form evil in all that they do. They are to be holy, for that accords with the character of God who is holy and has called believers to himself.

v. 17 – Fear is not a paralyzing terror but a fear of God’s discipline and fatherly displeasure; it is a reverence and awe that should characterize the lives of believers during their exile on earth.

v. 20 – God’s plan for the redemption of the cosmos and the benefits of that are rooted in what the Father, Son and Holy Spirit chose to do before time began. This is not a cobbled together plan of salavation, but one that has roots before the creation of the world.

Chapter 2

v. 1-2 – In comparing believers to newborn infants, Peter is not saying that they are immature in their faith, but that all Christians are to be like infants in their longing for pure spiritual milk, which likely refers to God’s word.

v. 7 – The quote is from Ps 118:22. This song was sung at Passover. Peter used the imagery of the Passover to show us the work of Christ. The Psalm itself speaks of God’s ruler who is rejected by his enemies.

v. 11-12 – Peter calls the people to abstain from their sinful desires so that they do good and others see that good. The reason this is so important is that Christians and their behavior were suspect in their behavior. Any questionable behavior could lead to persecution. Peter lays out the right kind of behavior that will protect them – at least should protect them if their rulers live with integrity.

v. 16 – Freedom in scripture is not a license to sin but expresses itself in devotion to what is good.

v. 25 – The word “soul” from a Hebrew standpoint means all of our being. So basically Jesus is one who oversees our lives to make sure we do life rightly. This idea connects perfectly with Peter’s call to the entire community to live rightly, but especially to Christian slaves who must have struggled with living out the words of Peter if they dealt with crooked masters.

Chapter 3

v. 7 – As we are co-heirs with Christ, so husband and wife are also co-heirs of the promises spoken of in 1 Peter 1:3ff. Men do not have an inheritance greater than their wives and so they should treat their wives not with and attitude of superiority, but as a co-heir of the promises of God.

v. 19 – This is a tough passage to interpret. However one interprets it, all agree that this is not a 2^nd chance to accept salvation given to people who have died. A couple of possible interpretations: 1) the spirit of Jesus was in Noah, calling people to repentance. 2) Jesus spoke to these people when he descended into hell and claimed God’s victory.

Chapter 4

v. 1 – “done with sin” – Peter tells us that if we willing suffer for the faith, it is evidence that sins hold on us has been broken. Even though we still sin, in our heart of hearts we are done with sin.

v. 3-4 – The lives of unbelievers have not fundamentally changed form the first century to the twenty-first; believers should have nothing to do with such behavior, even when their nonparticipation means that others will malign them.

v. 11 – Peter divides spiritual gifts generally into speaking and serving gifts. Those who speak must not propound their own ideas but faithfully declare God’s words. Similarly, those who serve must not depend on their own strength, but draw their strength from God, so that God alone my be glorified through Jesus Christ.

Chapter 5

v. 2 – The elders have the task, like Jesus, of making sure that life is done rightly. Elders are not meddlers when they seek to help a fellow believer walk God’s path, for this works is essential to their calling, not alien to it.

v. 13 – “She who is at Babylon, who is …chosen” almost certainly refers to the church in Rome, not a literal worman.

Day #353

2010-09-21T01:00:00.001-04:00

Sermon - Audio
Titus - Reading
Titus - Audio

Daily Insights - Please Comment

Chapter 1

1.2 Why does Paul insert here the statement, who does not lie, in reference to God? Titus would surely have been in no doubt about this. His intention must be to underline the reliability of God’s promises. The further words before the beginning of time draw attention to the fact that those promises are gounded in God’s eternal purposes. Linked with this eternal view of God’s purposes is the appointed time of the bringing of his word to light, that is at the incarnation. The words here are reminiscent of the opening of John’s gospel. Paul can never get away from the importance of preaching (3) in spreading the news of God’s action, nor from the privilege he felt in being called to serve God in this way.

1:5–9 The appointment of church officers

The instructions given to Titus run parallel to those given to Timothy in 1 Tim. 3, but there are some significant variations, which arose from the different situation in which Titus was placed in Crete. His task was twofold—to straighten out what was left unfinished and to appoint elders (5). It is not clear what Paul had left incomplete, unless he means the appointment of elders. Paul gives no indication how many were to be appointed, but he had evidently already instructed Titus on this matter. He is more concerned about the qualifications required (6). What stands out is the need not only for moral blamelessness (mentioned twice) but for a stable home-life. Presumably if a person could not keep his own children in order, he would be regarded as inadequate for the leadership of the church. The word translated believe may carry the meaning of ‘faithful’ (av). It is surely unlikely that Paul meant to disqualify church leaders whose children have yet to profess faith.

The switch from elders in v 5 to an overseer in v 7 is important since there seems to be no essential difference between the two offices. The elder exercises the function of oversight. There is a mixture of wrong attitudes and wrong actions which would make a person ineligible for office (8–9). It is noticeable that Titus is not advised against the appointment of new converts as Timothy is at Ephesus, possibly because the community in Crete was established more recently. If v 7 gives the negative side, the positive is found in vs 8 and 9. The qualities mentioned are those which should be evident in a committed Christian. The emphasis on hospitality is worth noting since so much depended on it in the early church. V 9 makes clear how important a grasp of sound doctrine is for those who exercise leadership over others in the church. It is only possible to refute false teachers if the true doctrine has been well understood. In Paul’s view there should be no blurring of the issues.

1:10–16 How to deal with the false teachers

The most evident characteristics of the false teachers are the emptiness of their talk, the tendency to deceive, the ruinous results and the money motive (10–11).

In view of the difficult character of these people, Paul advises strong action. They must be silenced (11); they are to be rebuked sharply (13); and Titus is to pay no attention to them (14). Paul does not believe they are worth arguing with, but Titus should concentrate on rebuking them in order that they may become sound in the faith. This is a positive approach which is still of great value when dealing with those who deviate from the truth. V 15 furnishes a further comment to assist Titus, for those of corrupt minds will not recognize purity. Once the mind is corrupted the conscience swiftly follows suit. Paul realizes that false teachers are subtle in that they give every appearance of being religious (they claim to know God), but their actions give the lie to this (16).

2:1–10 Instructions for various groups

Older men must show by their lives that their behaviour agrees with their doctrine (2). This involves behaviour which will earn the respect of others. But to this idea Paul adds the need for being sound in faith, love and endurance, a combination which occurs elsewhere in the Pastorals and in other Pauline letters (cf. 1 Thes. 1:3). In giving advice about older women Paul concentrates on the need for a serious attitude of mind (3).

The prohibition of slander and excess of wine reflects the contemporary situation in Crete. The fact that Paul uses a word (addicted to much wine) which suggests bondage to excess of wine suggests the problem was more acute among the women of Crete than in the corresponding situation in Ephesus (cf.1 Tim. 3:8, 11), where a milder expression is used. On a positive note, older women are to be good teachers in the home.

2:4–8 About younger people

Paul sees it as the task of older women to instruct the younger women. This clearly needs tact to avoid the impression of interference. The instruction focuses on love to husbands and children. This cannot be taken for granted, espeically in our modern age when the divorce rate is rapidly rising and when the care of children so often comes second to careers. The qualities required in younger women are those appropriate to the domestic scene, where self-control, purity and kindness are of such great value in a Christian home (5). As elsewhere Paul assumes that the Christian wife should be submissive to her husband. The whole subject is dominated by religious motive, to avoid any affront to the word of God. In a fuller discussion of the husband-wife relationship (Eph. 5:22–33, see commentary) Paul sets the wife’s submission in the context of the husband’s sacrificial love. Then, and now, the ideal relationship involves self-giving of each to the other. Where submission or sacrificial love are abandoned or compromised marriages suffer or collapse completely.

2:9–10 About slaves

The word translated to be subject to is stronger than the word ‘obey’ and reflects the social setup of the time. Christian slaves have an added responsibility, that is to try to please and not to be argumentative with their masters. Paul sees the possibility for slaves to commend the gospel by their attitude, a possibility which is of course equally applicable to every Christian.

2:11–3:8 The doctrinal background for Christian living

2:11–15 Grace as a teacher

Here he uses the term the grace of God to sum up all God’s actions on our behalf. In a concise statement Paul draws attention both to the incarnation and to the atonement and links them to the second coming. The appearing of salvation points to the first coming of Jesus, but in what sense must to all men be taken? Does Paul mean that everyone is saved? If the appearing is regarded as a historic fact, it is certainly true that the coming of Jesus has had a universal significance. The probable meaning is that God in his grace has made possible the offer of salvation to all people. But the scope of God’s grace is not the main thrust, which is that Christian behaviour issues from the grace of God.

In this passage Paul connects the present with the past and future. The present task is seen in v 12—the demand for godly living in this age. But in v 13 the focus falls on the future. The blessed hope and the glorious appearing are clearly not yet, although they have a specific impact on the present. Paul shows a nice balance between Christians’ glorious future expectations and their present responsibilities.

V 15 is a kind of conclusion to the practical instructions, although Paul has not yet finished with his theological reflections, for he comes back to them in ch. 3. Titus is reminded of the need to exercise authority in order to back up the teaching. The authority is based on the apostolic teaching and should enable Titus to resist attempts by others to despise him.

Chapter 3

3:3–8 The gospel contrasted with paganism Frequently in Paul’s letters he contrasts what Christians were before their conversion with their new potential in Christ. V 3 draws attention to the past. The list of vices which are here enumerated as typical of pre-Christian experience may seem somewhat exaggerated. But there is evidence of these weaknesses in the pre-conversion experience of all Christians and traces still remain thereafter. F

3.4–7 Paul brings out what the kindness and love of God have done to counteract the increasing hatred of the natural world. The primary focus of God’s love is on the coming and mission of Christ, but in this context the stress is on the Christian’s experience of that love.

There is much debate about the expression through the washing of rebirth and renewal by the Holy Spirit (5). This combination of terms presents the twofold aspect of Christian salvation. Regeneration is the entry into a new life and renewal is the effecting of the new life itself. The first can be understood as relating to conversion and the second to the bestowal of the Holy Spirit.

Paul concludes this brief theological statement by a reference to justification. It is typical of Paul to stress that justification is through grace, for this is a favourite theme of his. This refers essentially to our new standing with God and points to our future. It is another of Paul’s themes to draw attention to our inheritance, and here he concentrates on eternal life. He calls this a hope, in the sense of something which is certain.

3:9–11 More warnings

There is an echo here of the warning given in 1:10. Paul cannot close without a further warning. He tells Titus, as he has told Timothy, to avoid wasting time on such useless arguments. But he draws a distinction between the teaching and the people involved. Every pastor must be concerned about people, especially those who are causing trouble in the community, and these must be warned.

D. A. Carson, New Bible Commentary : 21st Century Edition, 4th ed. (Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press, 1994). Tit 1:1-3:9.

Day #352

2010-09-20T01:00:00.001-04:00

Sermon - Audio

1 Timothy - Reading

1 Timothy - Audio

Daily Insights - Please Comment

1 Timothy
The “pastoral epistles” start here and include both letters to Timothy and the letter to Titus. They are called “pastorals” because they are addressed to individuals rather than churches, and to individuals, moreover, who are pastors of local churches. Timothy was a young pastor, Paul’s protégé in pastoral ministry. Paul writes as an older, experienced missionary, church planter, and apostle; he is Timothy’s mentor, instructing him in what to say and do as he confronts doctrinal deviation and other difficulties in a relatively new church at Ephesus. Although the letter is addressed to Timothy, Paul assumes that the church in Ephesus will also hear the letter and benefit from its instruction, and beyond that, what this letter says about church life is normative for the Christian church in all ages. Paul’s own purpose statement is that he has written in order that Christians “may know how . . . to behave in the household of God, which is the church of the living God”.

Chapter 1

1:3: One of the strong emphases of the book Timothy is the importance of right doctrine were teaching.
1.6-7: In keeping with his concern for true doctrine Paul speaks of people who are not rightly trained to teach and yet try to. It is a disaster for them and for the church.
1:10: “enslavers” or “kidnappers”––this refers to those who would kidnap in order to sell people as slaves. Paul takes a strong stand against slavery with these words.
1:16: Paul’s rescue by God is good news for all who wonder if God can rescue them. The idea here is: if God can rescue Paul, he can rescue anyone.

Chapter 2

2:5: This is the only place in the Bible that Christ is referred to as mediator. The picture flows from a powerful passage in the book of Job where Job longs for a mediator to stand between him and God so that Job can make his case to God.
2:15: This verse has been given many different meanings over the years. Some read it so that means women will be safe as a blessing from God when they deliver children if they live godly lives. Others, see the verses having something to do with living a faithful wife before God which in that culture included childbearing for women. In reality, we simply are not sure what Paul means.

Chapter 3

3:7: Here is a requirement that we don’t often think about for elders. They must have a good reputation with those outside the church. That reputation is essential because it gives testimony to the truth and importance of the Gospel.
3.8: Paul’s first requirement for deacons reflects the last requirement for elders. Deacons must be people of dignity and respect, they must be people of good character that seemed both inside and outside the church.

Chapter 4

4:1-5: We do not know how the Spirit expressly brought this to Paul’s attention. What is surprising to some of us is that those who are departing from the faith are not doing things they shouldn’t do, but failing to enjoy the fullness of God’s creation.
4:7–10: “This is a trustworthy saying deserving of full acceptance.” The trustworthy saying is that training in godliness is useful for all things. Paul’s comparison between physical training and training for godliness is especially important in our day where we believe just the opposite. Or we may say training for godliness is more important but how we conduct our lives reveals something radically different.
4:13-16: Paul’s concern for good teaching is revealed in the priorities for Timothy’s ministry.

Chapter 5

5:9-10: Reading which widows could be enrolled makes one wonder if anyone made the cut.

Chapter 6

6:1: Paul’s dislike for the slave trade is secondary to his desire for God’s name in the teaching of the Gospel to be held high. Therefore, he encourages slaves to serve well.
6.6: Godliness (a right awe and reverence for God that leads to doing life his way) along with contentment is a life with great gain. Contentment means being happy with food and clothing (the basic physical needs).
6:10: One of the more famous passages about money and its dangers.
6:13: Timothy is to see Christ as his example.
6.20: “guard the deposit entrusted to you” esv Paul ends his letter to Timothy where he began: with a concern for true doctrine/teaching. This final call of Paul confuses us a bit since we live in a culture where doctrine is boring, true teaching is what we decide is true. Paul’s declaration that there is firm truth to be held to and that we have to believe seems out of sync with our lives.

Day #351

2010-09-19T01:00:00.001-04:00

Sermon - Audio
Philippians - Reading
Philippians - Audio

Daily Insights - Please Comment

Philippians

Background: Paul writes to the Church of Philippi from prison. It is a book marked with joy, struggle, and beauty. This short book contains many famous passages of Scripture from “to live is Christ and to die is gain” to “I can do all things through him who strengthens me.” This book is alive with words for life and words that help us face death. As you read the book allow its richness to settle in, the heart of Paul to be seen, and the life we are called to be revealed.

Chapter 1

1:1–7: Paul celebrates the Philippians willingness to share with him in the spread of the gospel. The good work that God has begun in verse six references the Gospel message and ministry that has been spread through the Philippians via Paul. God will bring this work completion as he brings more and more people into his kingdom. The Philippians therefore know that their contributions to the mission are not in vain.
1:9–10: love always lived within limits. To rightly love we need to love with knowledge and discernment that comes from God.
1:11: As we find over and over again in Scripture the final goal is the praise and glory of God. We do not want to miss that truth.
1:14: we wonder how seeing the person imprisoned for teaching the gospel makes someone else bold to speak it. Most of us would be more afraid and speak less (see also 1.29-30)
1:27: this verse is a foreshadowing of a problem in Philippi-- a rift in the congregation that needs to be healed.

Chapter 2

2:1–11: Paul pleads with the Philippian Church to be people of unity. Notice that he bases his call in versus one through two him who they are in Christ and in verses four following on who Christ has been for them. The great Christological hymn in verses 5 to 11 shows us both humbled and exalted Christ. Savor the words of the hymn while asking how knowing this about Christ impacts your life today.
2:12: Verse 12 begins work with the word therefore which tells us that Paul’s appeal is based on what he’s just talking about Christ.
2:16: if we are going to live the life that God desires, being light to the world, we have to hold fast the word of life. We cannot live any way that we want to, just as we may not love in any way that we want to, but the path of life must be constantly informed by the word of life.
2:17: Paul gives a powerful picture of his life being poured out on behalf of Christ. in the midst of a letter of joy, we continually see the sacrificial nature of Paul’s life as an apostle. For Paul sacrifice and joy can go together. It is another picture of a faith that we find odd. For many of us being a Christian should be about joy and not sacrifice.
2:21: “For they all seek after their own interests not those of Christ Jesus.” Who are these who seek after their own interests? Paul doesn’t tell us nor does the rest of the letter revealed the answer. We are left to wonder. At the same time, we are called to examine her own lives to make sure that we are looking after the interests of Christ.
2:25: What an amazing description of Eprophroditus. Which one of us would love just part of this description spoken about us.
2:27–30: The amazing description is based on an amazing life of service.

Chapter 3

3:10–16: For Paul resurrection is much more than simply coming back to life. It is life with Christ, like his kingdom, and all those involved in it.
3:17: Paul reminds us of the importance of finding examples that we can follow in our life with Christ. Who do you count as examples to follow?
3:21: In this first Paul reminds us not only of our future and the future of all things––all things will be subject to him.

Chapter 4

4:2: the risk in the church is between two women with served well. Paul does not place blame but seeks reconciliation.
4:4-7: Famous words that call on us to cast our cares on God.
4:9: Again, Paul’s call to follow his example.
4:17: In amazing words Paul points out that what the Philippines have given is no sacrifice but something that will actually bring them profit, in other words, a reward from God for their sacrifice.

Day #350

2010-09-18T01:00:00.002-04:00

Sermon - Audio
Ephesians - Reading
Ephesians - Audio

Daily Insights - Please Comment

The book of Ephesians within the master story of the Bible:

There are two main themes of Ephesians: (1) Christ has reconciled all creation to himself and to God, and (2) Christ has united people from all nations to himself and to one another in his church. These great deeds were accomplished through the powerful, sovereign, and free working of the triune God—Father, Son, and Holy Spirit—and are recognized and received by faith alone through his grace. In light of these great truths, Christians are to lead lives that are a fitting tribute of gratitude to their great Lord. -ESVSB-

Chapter 1

This upcoming year EverGreen Ministries is going to be focusing around a theme called "ReCreate." We see Paul address this idea in the first chapter of Ephesians. The mystery in v9 is one of recreation of all things in Jesus Christ. This touches/infiltrates every area of creation. Are you prepared to engage this theme and be challenged by the things presented this upcoming year? How can we make sure we never stop exploring?

Chapter 2

In v10 we see that we are "God's workmanship created in Christ Jesus for good works..." Paul makes sure to lay out that Salvation only comes by grace, and it has always been that way I might add. However, if we are truly saved good works will flow from us, because it is a sign that we are not taking Christ for granted and have entered in to God's work. His Spirit enables us and His grace encourages us to carry out these good works. If good works do not exist in one's life...they are not following the call of Jesus. Discuss what good works you see in your life and in the life of your community. How do you see this as a reflection of or response to God's grace and love?

Chapter 3

"We" is the Church (community of believers gathered by the Spirit, empowered by the Spirit, and sent on mission in God's good but fallen world) in v12. We have access to approach God with freedom and confidence. While many of us put people in our society on pedestals, we must realize that we have been granted access to the God of the universe in Jesus Christ! Have we forgot this truth? What does this mean for the body of Christ?

Chapter 4

Unity is difficult. Paul tells us that there is only "one body." It's obvious by Paul's many statements about unity that it is very important and that it is very hard. We must continually strive for it. We must all remember what unites us and focus on those things. God's mission is too large for each of us to go it alone. What differences in others have held you back from unity? What walls need to be brought down in order to accept some other Christian brother or sister? What does Paul say about this in the opening verses of chapter 4?

Chapter 5

Much of Paul's words in Ephesians 5 are geared toward Christian living in light of the work of Christ. He begins by saying that we must "walk in love." The things Paul lists are pretty counter-cultural to the people of his day...and ours for that matter. Paul is calling them to live as people of restoration. I love that the passage starts by saying, "walk in love." At the heart of every choice we make there must be a love for Jesus Christ, and a love for others to see the glory of God. We live counter-culturally, because as Christians we are now slaves to God. We have been given a new life, a new setting, a new home, a new purpose. However, God calls us to show the world what this new life, setting, home, and purpose looks like, and to invite others in. Does the world see you as counter-cultural? Are you inviting people into a better story, one that you've been captivated by?

Chapter 6

Spiritual warfare is very real. It is happening around us all of the time. I think Christians, including myself, can many times write things off when they happen. However, it is important that we recognize and remember that evil forces exist in this world. However, we have the Spirit of God on our side and staying in tune with the Spirit (through things like prayer, studying the text, discussion, and especially doing these things in community) is vital to winning the battles. Christians can already claim victory in the war, but our call is to fight the ongoing battles that are being waged on this earth. What "battles" do you see happening around you every day? How have you utilized the community in order to combat various things in others or yourself?

Day #349

2010-09-17T01:00:00.002-04:00

Sermon - Audio
Colossians & Philemon - Reading
Colossians & Philemon - Audio

Daily Insights - Please Comment

The book of Colossians in the master story of the Bible:

At its widest angle, Colossians takes in the whole story of Jesus Christ from his being before the beginning of creation to his destiny as the glorious goal of all things that exist. Here the Bible makes its most explicit statements about the work of Christ as Creator. If it is true that in Jesus “all things hold together” (1:17), then this must include the Bible itself, which is his story. But Colossians also shows how the story of Jesus becomes our own story by faith: we have been crucified, buried, raised, and exalted with Christ, and now his life in us is the hope of our own eventual glory. -ESVLB-

Chapter 1

In verses 15-20 we see Paul give a summary of the person and work of Christ. Except, to truly come to a knowledge of these facts and of our King, requires a relationship with this very King. In verses 21-29 Paul lays out some aspects of this relationship to the work of Christ. Look at the passage and find the things that God has called us, as a body of believers gathered by the Spirit (church), to do/be while on mission for Him within this world.

Chapter 2

If Paul is correct in saying that "all the treasures of wisdom and knowledge" are found within Christ, what does that mean about the importance of seeking Christ? Does our life say that we actually believe this statement by Paul?

Chapter 3

While Paul asks us to "set our minds on things above, and not on earthly things," but Paul is not saying that we disengage from the world. What he is saying is that we are a new creation, and this new creation lives completely differently as they have life in the Spirit. In verse 12 and beyond we see this life interacting and responding differently within relationship to one another. At your job...how does the way in which you respond and interact with others look differently than those around you? Does it?

Chapter 4

In verse 10-11 we see "Mark" - This is the same person as “John Mark,” who accompanied Paul on his first missionary journey and suddenly departed (Acts 13:13) and over whom Paul and Barnabas had a sharp disagreement (Acts 15:39). Mark is now being used in the mission of God and is being effective even though he once wasn't...at least according to Paul. We are not certain but it is very possible that Baranbas' mentoring of Mark was vital in his growth. Are we looking for people that God is leading us to who are passionate for Him, but don't exactly have it "all figured out?" Will they be the ones that God uses to change the world? Who do you know around you that needs some guidance and direction?

The book of Philemon in the master story of the Bible:

The theme of Philemon is the power of the gospel to transform lives (“formerly he was useless” but “now he is indeed useful,” v. 11) and to impact human relationships (receive him “no longer as a slave but more than a slave, as a beloved brother,” v. 16).

The Chapter

Paul is Onesimus' advocate. Paul asks Philemon to cancel the debt that Onesimus owes to Philemon, and not only cancel the debt, but to accept him as a brother. This is a beautiful picture of love for someone who is "undeserving" by most standards. While Paul could have just told Philemon what to do, instead he shares his heart and love for Onesimus. Paul identifies himself as a prisoner of Christ right from the beginning. Why does he do this in his letter to Philemon? How would this alter/change the attitude of Philemon?

Day #348

2010-09-16T01:00:00.001-04:00

Sermon - Audio
Acts 27-28 - Reading
Acts 27-28 - Audio

Daily Insights - Please Comment

Acts 27-28

Chapter 27

v. 2 – The ship is a grain ship. It is one of the fleet of ships that were the largest to sail the Mediterranean Sea until the 18^th century.

v. 4 – the lee of Cyprus i.e. the safety or security of the eastern part of Cyprus where they would be protected from dangerous winds.

v. 9 – The “Fast” refers to the Day of Atonement in the fall, when Mediterranean voyages became too dangerous for sailing vessels.

v. 10 – Paul gives his take on sailing. We don’t know if it is based on his knowledge of sailing and being shipwrecked before or if this is a word from God.

v. 16 – The ship’s boat was towed behind. It had become a hazard to navigation and potential danger of crashing into the ship.

v. 32 – The centurion has learned to listen to Paul and follow his orders.

v. 37 – 276 was not a huge number of people to have on board a ship.

v. 41 – This place today is known as St. Paul’s Bay.

Chapter 28

v. 1 – Malta is a small island off the southern tip of Sicily.

v. 4 – Justice is a goddess who carried out the commands of Fortune. For a prisoner to escape the sea alive showed him to be pious, but if Justice did him in later, it was by a worse death.

v. 11 – Castor and Pollux were sons of Zeus and the guardians of sailors. You prayed to them when your ship got in trouble.

v. 15 – Appius was about 43 miles away, Three Taverns about 33 miles away.

v. 17 – The leaders of the Jews are those men who oversaw the different synagogues in Rome. Emperor Claudius’ edict that expelled the Jews had lapsed and they had returned to Rome (about 10,000 Jews lived in Rome at this time).

v. 22 – The attitude in Rome is distinctly different than in other cities where Paul has gone. There is a willingness to listen to Paul and his words about the Messiah and the Kingdom of God. This willingness to be peaceable may stem from a fear of being tossed out of Rome again.

v. 25-27 – These words are directed at those who do not believe the message, not the entire Jewish community. They are words of warning for those who are not convinced by the message to think through the words of Paul and come to the right conclusion.

Day #347

2010-09-15T01:00:00.001-04:00

Sermon - Audio
Acts 24-26 - Reading
Acts 24-26 - Audio

Daily Insights - Please Comment

Acts 24-26

24:1 Tertullus is a trained orator who would use his skills to "wow" Felix and get a conviction against Paul.

24:14 Paul connects the Christian faith with Judaism which is protected under Roman law.

24:23 Since Paul is not a convicted criminal he is given certain freedoms.

24:25 Felix was known to be a man of injustice and lacking self-control. Paul's message about righteous living, self-control and judgment would have been very unnerving. Felix wants him to leave.

24:26 Perhaps having heard about the offering for the poor, Felix believed Paul had benefactors who would pay to get him out of jail.

24:27 The end of Felix's rule was marked by corruption. The Jews went to Rome in about 59 A.D. to deliver charges against him. It could be that Felix is doing whatever he can to cover himself and gather some good will from his possible accusers.

Acts 25

25:9 As Festus begins his work as governor he wants to build good relations with hisnew subjects. He tries to do this by granting their wish to have Paul tried in Jerusalem. Such a move, however; needs the approval of Paul, the Roman citizen.

25:11 Paul's appeal to Caesar would have a powerful impact on Christianity if he won his case. Christianity would be seen as legitimate in the empire.

25:12 Governors had councils who would know the fine points of law better than the governor did. Even so, the governor could ignore their advice and do what he desired.

25:16 Roman law demanded that the accused have a public hearing and that his accusers face him.

Acts 26

26:2-3 It was customary to speak well of the person you were addressing in this type of situation. In this case, Paul speaks with full honesty.

26:5 "strictest sect" The Pharisees would have been the strictest sect in the mainstream population. As a student of Gamaliel, Paul had a rabbi who was more concerned about teaching principles than teaching rules.

26:7 The two central hopes of many in Israel was the resurrection of the righteous (those who had died as faithful followers of God) and the restoration of the 12 tribes. It was believed both of these would happen at the same time. Some in Israel, such as the Sadducees, rejected this idea.

26:8 "Why incredible?" As Paul appeals to Moses and the prophets he can show both that God has raised the dead in the past (2Kings 4:18ff) and that as a God of power he can do so again.

26:10 "saints" At first glance this seems like a strange way to speak to Herod about Christians. Paul, however, uses this term wisely. The people of Israel from the tie of the Exodus are known as saints, those who have been set apart for God. Paul insists that Christians are part of this history and tradition. In using the word "saints" Paul makes the Christian endeavor legitimate.

26:24 Festus' response first of all tells us that Paul is a highly educated person. Second, Festus seems to believe that Paul's belief in prophecy and the resurrection has made him come to some pretty crazy conclusions.

Day #346

2010-09-14T01:00:00.001-04:00

Sermon - Audio
Acts 20:4-23:35 - Reading
Acts 20:4-23:35 - Audio

Daily Insights - Please Comment

Acts 20.4-23.35

20.9-12: “young man” can also be translated, “servant” It could be that Eutychus had a long day at work and was worn out. Paul’s long speech could not keep him awake and he fell out of the window.
20.17: This is a 30 mile journey. People had to move fast to make this journey in about a day and a half. Not only was the journey fast, but it would have also been very costly for the elders to take off work to come and see Paul. Behind this conversation lies a lot of sacrifice on the part of the elders.
20.25: Paul, does in fact see them again according to 1 Timothy 1.3. His impending imprisonment, however, makes him believe that this is the last time.
20.31: “for three years” In Acts 19.22 we are told that Paul decides to stay a little longer. Apparently a little longer turns out to be about a year. But in pointing out that Paul stayed three years with the disciples in Ephesus, Luke again makes the link to Paul following his Rabbi who taught his disciples for three years.
21.4: Hospitality was expected by Christians traveling from one place to another. For Christians to refuse hospitality to one another was unthinkable.
21.4: In Acts 20.22 we find that Paul is being compelled by the Spirit to go to Jerusalem. These fellow Christians know the Spirit’s message and decide they are being told what will happen to Paul so they can stop it. Instead, they are told so they can prepare for Paul’s arrest. Paul knows the truth and will not be dissuaded from his call.
21.17: To receive the brothers gladly is a powerful statement since some of the brothers were Gentiles. This meant that Jewish Christians welcomes Gentiles into their homes and to their tables.
21.22: The problem here is deeper than it seems on the surface. Jewish nationalism is on the rise and along with it the assassinations of Jewish people who are seen as collaborators with the Romans/Greeks by Jewish Zealots. If Christianity is seen as a collaborating with the Romans Paul and many others in the Christian community will be unnecessarily at risk.
21.30: The gates are shut so that the blood of violence will not be spilled in the temple proper and defile it.
Acts 21.37: The surprise is not that Paul speaks Greek, but that he speaks it well i.e. in an educated fashion without an accent. The commander assumed he was the leader of a group of assassins. Such a man would not have a command of the Greek language.
22.22: In a time of rising nationalism Paul’s words are not at all welcomed.
23.2: Ananias was High Priest from 47-59 A.D. He was know to be corrupt and cruel. He even stole tithes from poorer priests. Early in the revolt against Rome (66-70 A.D.) he was assassinated by fellow Jews.
23.5: Many believe Paul is speaking sarcastically here i.e. “He’s the high priest? He certainly doesn’t act like it.”
23.6-10: For Greek readers the description of this scene would have made them laugh.
23.12: Most likely those who are trying to kill Paul are the assassins we’ve been introduced to earlier. While they have little use for the chief priests they are willing to work with them to kill a person they see as a collaborator.
23.14: When Paul is not killed, these people do not stave to death. They can break their vow and bring a sacrifice to the temple or a rabbi can nullify their vow under certain circumstances.
23.16: We have no idea how this young man learned of the ambush.
23.19: The tribune might have been hoping that Paul sent the young man with a bribe.
23.23-24: The roads could be very dangerous at night because of bands of robbers. The tribune is taking no chances with the life of a Roman citizen.
23.26-30: The tribune/commander tells a number of half-truths to make himself look good.
23.26: Felix was appointed governor in 52 A.D. He was known to be cruel. He is a former slave who earned his freedom. One person commented that he had the power of a king and the wiles of a slave.

Day #345

2010-09-13T01:00:00.001-04:00

Sermon - Audio
Romans 14-16 - Reading
Romans 14-16 - Audio

Daily Insights - Please Comment

14.1-3: “Disputable matters” or “do not quarrel over opinions”. Paul holds that there are certain faith practices that people can differ on. We should not quarrel about them nor should we despise or look down on those whose practices are different than ours. At the same time, we need to remember that not all parts of the faith are open to differing practices. Paul has just told us about loving our neighbor, avoiding immorality and quarreling , etc. Those parts of the faith in indisputable.
14.5: The word “alike” is not in the Greek. The words of this verse read, “One man esteems one day above another; another esteems every day.” The weaker in this case esteem one day above another, the stronger see every day as sacred and treat it as such.
14.6: Paul points out that all of these people in their actions have the same goal: to honor the Lord. When people of differing views on disputable matters all recognize that all are seeking to honor God it makes for unity in the midst of diversity.
14.15: “Distressed by what you eat” is another way of saying that our eating causes our fellow believer to sin. Our actions tempt them to do what goes against their conscience. Here we need to distinguish between two groups of people. One group is a kind of “holier-than-thou” group who will never be tempted to do what a more freedom oriented group will do, but says they are offended by what’s going on. These are not people the freedom folks need to be concerned about for they will not be led into sin. The other group is that group which is struggling with matters of conscience, believe something is wrong, but are tempted to do it anyway because they see our behavior. For these we need high levels of concern and compassion.
14.17: It’s great to enjoy food, but the kingdom is not about the freedom to eat what we want to eat or to go down certain paths in disputable matters, rather it is about love, joy, and peace in the Holy Spirit. Those things so fill us up that we are willing to give up some of our freedoms if it would cause others to stumble.
15.4-7: Paul speaks a prayer on behalf of the church of Rome that it will have God’s power to live as a unified body--for the glory of God. In this final part Paul drives home that just as we do everything to the Lord, so we do everything for God’s glory. It is God at the center, never us.
16.1-2: Phoebe “a servant”. The word for servant is the word of a female deacon. Phoebe is most likely a deaconess in the church of Chechreae. But she is also more. The NIV tells us she is a “helper”, but this translation fails to get at the heart of the matter. The Greek word means to be a “patron” (so esv). A patron gave gifts of money and other goods to people (compare the women who traveled with Jesus and supported him out of their means. A patron also opened their house to those under their protection and provided legal aid when needed. Phoebe is a formable woman. Further, when Paul tells the people to give her “help” the word refers to conducting business. Phoebe is a business woman. As she comes to Rome Paul tells the church to help her to conduct her business in a way that will make it successful.
16.3: “Priscilla and Aquila” This is a husband and wife team we first meet in the book of Acts. Three things catch our attention: First, Priscilla is mentioned first rather than her husband. In writings of the day you typically mentioned the more prominent person first (one wonders why the first two people mentioned by Paul are women). Second: Paul calls them fellow workers. There is no sense that a woman does not have a place in working alongside of him. Finally, they risked their lives or more literally, “they risked their necks” for the gospel. These two have given much to the cause of the gospel.
16.7: This is a verse that has caused some controversy. Junia can refer to either a man or a woman. The idea that they are “outstanding among the apostles” can mean that they are among the very best apostles in the early church. If Junia is a woman, it is likely that Junia and Andronicus are a husband and wife team who are apostles. The idea that a woman can be an apostle has so upset some that there have been attempts to amend the text.
16.18: Notice the difference between these people and those in the church struggling with disputable matters. In disputable matters both groups are seeking to serve Christ, however, these false teachers are not seeking to serve Christ.

Day #344

2010-09-12T01:00:00.001-04:00

Sermon - Audio
Romans 11-13 - Reading
Romans 11-13 - Audio

Daily Insights - Please Comment

11.1-6: Paul heads back to the Old Testament to show that no matter how bad things are that God never rejects his people Israel. He always keeps a remnant of faithful people alive. In the Old Testament it was a group like the 7000. In the New Testament is Paul and his fellow Jewish believers. But no matter what it is by God’s grace that this saving happens.
11.7: The hardening that Paul refers to needs to be held in the context of both Romans
1.18ff and the early verses of chapter 2. The hardening is not God’s first action, rather it is in response to persistent unbelief.
11.12: “Fullness” This word marks the first picture of a turn for the people if Israel. Fullness here is in comparison to “remnant” at the beginning of chapter 11. When the Jewish people come in fullness in following Jesus it will bring a huge level of richness with it.
11.17-21: There can be a temptation on the part of gentile believers to be arrogant because they have been included. Such arrogance is foolishness since we are included by grace. Not only so, but we are not the root -- rather as wild shoots we’ve been grafted in.
11.26-27: “all Israel” To understand these words it is useful to reflect back on Romans 5 where we found that “as in Adam all died, so in Christ all will be made alive”. There we found that the testimony of scripture is that there are those who will not be made alive (see Revelation 20). The idea there and here seems to be the same--all will be saved, except those the scriptures say will not be. So “all Israel” means every Jewish personexcept those the Bible reveals will not be saved.
12.1: Paul concludes his teaching on the wonders of God’s good news which is the power of salvation for every person who believes. He now turns his attention to our response to the good news. He tells us that we need to be living sacrifices. Paul has a specific sacrifice in mind, we know this from the Greek word he uses, thusian, a thusian sacrifice was a sacrifice given in thanksgiving for something God had done. Just like all sacrifices it was to be one where a person gave the best that they had, the best animal, the best grain, the best wheat. So when Paul tells us that we are to be living sacrifices he’s telling us that we are to give our best to God.
12.2: "renewing” Greek is “anakainosis” it means “a complete change for the better.” God is not looking for just a few small changes in the way we see the world, he’s not looking for us to just get rid of a few of our sins. God’s goal is nothing less than to make us into a totally new kind of people, who are not only transformed, but who in turn transform a world away from its idols and to God because they see that he is worthy of honor and praise.
12.2: “Test” means to examine something to see if it is genuine. When we have been renewed so that we basically think God’s thoughts after him, then we can test whatever comes our way and determine if it from God or if it is false.
12.8: “leadership” means to so influence others as to cause them to follow a recommended course of action — ‘to guide, to direct, to lead.’
12.9-21: Throughout these verses there a multiple connections to the words of Christ, other writings of Paul and other New Testament writers plus Old Testament references.
12.11: We are to be fervent in all of this (the idea is of a pot that is boiling over)--for in loving others we are serving Christ. This connects with Jesus’ words about the sheep and goats in Matthew 25.
12.15: These familiar words come with an unexpected twist: the context is those who persecute us. Could Paul mean that we are to rejoice when things go well for our enemies and weep when they do not. Indeed, he seems to be saying that we are to be with them in these times.
13.1ff: “governing authorities” It is worth noting the context that these words flow out of. Paul has just told the Roman Church two things: 1. God will avenge, he will repay. 2. We are to overcome evil with good. For a church that has suffered under Roman oppression Paul seems to be saying before he tells them to obey, “I know they messed with your lives, but leave it up to God to settle the score (see the book of Revelation where we see God doing just that). He also seems to be saying, “We are better than they are, we will overcome evil with good. The good we will do is to submit to the authorities, honor them, pay taxes to them as God’s servants--even though they consistently have caused us pain.
13.2-4: Paul’s words leave unspoken a reality: The ruler is to be God’s servant for doing good. When he/she does not do good he/she is resists God’s purpose for him/her. It is at this point that the Christian is in a quandary. The ruler is not doing what he is appointed by God to do. Does the Christian then stop doing what he is appointed by God to do as well?
13.13: These words recall the commandments from 13.9. It is worth seeing that Paul sees orgies, drunkenness, quarreling etc., not only as sin, but as a failure to love others.

Day #343

2010-09-11T01:00:00.001-04:00

Sermon - Audio
Romans 8-10 - Reading
Romans 8-10 - Audio

Daily Insights - Please Comment

• 8.1: Out of the sounds of desperation in chapter 7 comes the ringing sound of joy in chapter 8, “There is no condemnation”! Not only that but we have power to live according to God’s ways.

• 8.1: The “no condemnation” is bigger than forgiveness from sins. The context makes it clear that the end of condemnation paves the way for living a new life that flows from and follows the way of the Spirit.

• 8.2: “has set me free” NIV The NIV’s choice of “me” is an interesting one. Most manuscripts use the word “you” which seems to fit better with 8.1.

• 8.2: Through Christ we have now live under the freeing law of the Spirit. The ways of sin and death (the two great enemies of human beings) have been destroyed.

• 8.3: The law is weakened by the sinful nature or flesh in that our sin keeps us from keeping the law perfectly. God through the prophets declares that he will change the ways he does things by giving a new covenant where his law is written on our hearts. We read in Ezekiel, 19 I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh. 20 Then they will follow my decrees and be careful to keep my laws. They will be my people, and I will be their God.

• 8.3: With some carefully chosen words Paul makes it clear that Jesus is both human and sinless. Jesus comes “in the likeness of sinful human flesh”.

• 8.3: “to be a sin offering” NIV Literally, the words are “for sin”. In the context of chapter 8 it is better to take the Greek as it is “for sin” meaning that Christ came to deal with sin and all it has done (see 8.1 and “no condemnation”).

• 8.5: The contrast between those who have been rescued and renewed is where the focus of their lives lie.

• 8.6: As Paul has done over the last few chapters he points out that one way of doing life leads to death, while another way of doing life leads to true life.

• 8.7: Here is a most powerful statement: Not only do those who fall outside of God’s redemption no submit to God’s ways, they can’t. Only the power of the Spirit working in a person makes such life giving submission possible. The cry of the person in Romans 7 that they can’t do the good may find some explanation here.

• 8.8: The reason that these people can’t please God is because they do not do what they do for God’s glory. For something to be truly good in the eyes of God it must conform to his law, be done out of true faith, and be done for his glory.

• 8.9 Paul proclaims that his reader and all Christians have God’s spirit dwelling in them.

• 8.11: This verse reminds us that in most New Testament instances that we are told that God raised Jesus from the dead, Jesus did not raise himself. The life that God gives to our moral bodies is the fullness of life which includes living for him now through the power of Spirit, resurrection in the future, and complete salvation at the time of our resurrection.

• 8.12-13: We owe a debt of gratitude to God for his rescue of us, therefore we need to live in his ways, not according to the way of the sinful nature.

• 8.18: The book of Romans doesn’t say a lot about suffering. We can imagine, however, that suffering is always a theme on the mind of the church of Rome that had been expelled from Rome in 49 A.D. (Some 6-8 years earlier).

• 8.18: Paul’s take on suffering here and in 1 Corinthians 4 is that the sufferings we endure for the sake of the gospel are small compared to the glory that will be ours when Christ returns.

• 8.19: Paul makes us sudden and grand expansion in the area of suffering pointing out that all creation is suffering as well because of the fall of Adam. The creation is also eagerly awaiting the return of Christ so that it can reach its full glory.

• 8.19: “eager anticipation” niv The word in Greek pictures someone with their neck stretched out, waiting in great suspense.

• 8.20: “subjected to frustration” The word in Greek for “frustration” means a lack of vigor i.e. creation is not running on all eight cylinders.

• 8.23: Paul reveals a very important trust: we have only the firstfruits of all the Spirit is going to give us. Our present is but a taste of the glory that awaits us.

• 8.23: Paul also reveals the truth that we are living with the already and the not yet--we are both adopted as children of God and we are awaiting our adoption. With our final adoption will come our complete redemption.

• 8.24: All of this, for ourselves and for creation, is a sure hope.

• 8.26: One of the firstfruit blessings is the help we receive from the Spirit in our prayers. The idea that we don’t know what to pray for means that we don’t know the will of God in all matters of what God believes is most important for us or for those we are praying for. The Spirit prays the heart of God, even when we do not.

• 8.28-39: Paul in these verses speaks of the joy of the believer in knowing that God’s purposes for her and his love for her can never be taken away. Down through the centuries these verses have been a central part of Christian hope.

• 8.28: “We know that for those who love God” esv In a moment we will discover that it is not our love that holds on to God, but his consistent, powerful love that holds on to us. Not only that, but it is God’s love (see Romans 5.8) that began the process whereby we love God.

• 8.28: All things work together for good for those who love God. Two questions arise 1. What does Paul mean by “all things” 2. What does “work together for good” mean? The first of these questions can be answered by remembering that our suffering can bring about good results and in the next verses Paul will speak of all kinds of instances where our faith could be in jeopardy. In this case “all things” means “each and every situation that comes during our lives. We’ll wait a bit to discover what “work together for good means”.

• 8.28: “called according to his purpose” Jesus tells us that he did not come to do his will but the will of the Father. In Ephesians 2 Paul tells us that there are good works that God prepared in advance for us to do. In 1 Corinthians 10.31 Paul tells us to do all for God’s glory. All of this is a powerful teaching (remember Paul’s words about living according to teaching that we received: Romans 6.17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed….) about the shape of our lives. We are here for the purpose of God, not for our own purposes.

• 8.29: Here we discover God’s foreknowledge and predestination. God’s purpose in predestining people is that they be conformed to the likeness of Jesus Christ. This reality answers our question of what it means for all things to work together for our good. Since God’s purpose for us it to be conformed to the image of his Son, the good that comes in “all things” is that we are conformed to the image of our Lord Jesus Christ. But there is a tag line to this, namely, we are being conformed so that Christ might be the firstborn among many brothers. To be the firstborn was to be a person of great honor and prestige. As we are conformed to the image of Christ we show that he is a person of great honor and prestige, for we desire to be like him. It is surprising to some of us that even our being conformed to the image of Christ is finally not about us, rather it is about Christ receiving the honor and prestige he deserves.

• 8.30: In a wonderful building of word on word Paul makes it abundantly clear that what God has begun he will bring to completion (see Philippians 1.6 And I am sure of this, that he who began ha good work in you will bring it to completion at the day of Jesus Christ.). What catches one’s attention in the grammar is that Paul says that those God justified he also glorified. “Glorified” is past tense. Paul has already made it clear that there is a glory that awaits us. In putting the word “glorified” in the past tense he lets us know that the glory that awaits us is so sure he can speak of it as already happening.

• 8.32: Paul argues that since God gave up the person who mattered to him most we can be assured that he will give us all things we need to fulfill his purpose.

• 8.35: Christ, who intercedes for us, assures us that nothing will separate us from his love. As long as his love remain in place so does our assurance.

• 8.36: The quote from the Old Testament (Psalm 44.22) is another hint at the suffering that Paul experiences in living out the gospel--and a reminder to his readers that they too have and will suffer for following Christ.

• 8.37: “more than conquerers” is from a Greek word that uses the word “hyper” i.e. we are over the top conquerors. The victory that we have is a great, mighty and overwhelming victory. The victory, as we are constantly reminded in Romans, comes through Christ.

• 8.38-39: Paul lists all kinds of things that one would be able to separate us from the love of Christ--none of them can.

• 8.39: In a last minute expansion that fills us with delight we discover that nothing can separate us from the love of God. The love that comes to us is the love of Father, Son, and Holy Spirit.

• 9.1-2: Paul’s heart breaks for his fellow Israelites. He appeals, as he has done when speaking of our faith, to the dual testimony of his spirit and the Holy Spirit to show that what he is saying about his broken heart is true.

• 9.7: Not all are “true” children of Abraham. Paul refers to the difference between children born to Isaac and those born to Ishmael (see Genesis 21.12). God tells Abraham that only Isaac’s children are true children of God. The idea that not all who are part of the nation of Israel are true members of the covenant is reflected by Jesus in multiple places. Jesus says in John, John 8:39 They answered him, “Abraham is our father.” Jesus said to them, “If you were Abraham’s children, you would be doing the works Abraham did, 40 but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did.

• 9.8: To be God’s children one needs to be a child of the promise i.e. one who has been chosen by God to fulfill the purposes of God (see 8.28-29).

• 9.11: “God’s purpose of election” is carried out through Jacob who lives in a way that brings glory to God. God in choosing to elect Jacob to be the one through whom the promise would continue of the coming Messiah goes against the standards of the day where the younger should serve the older (notice the place of Jesus as the firstborn).

• 9.13: These verses present us with a bit of a dilemma. The quote is from Malachi 1. These words, “Jacob have I loved, but Esau have I hated” are never spoken to Rebekah. They are spoken by Malachi, but when he speaks them they refer to the nations of Israel and Edom (Edom is the nation that Esau began). They are words that reflect Romans 1.18ff in that Moses had told the people of Israel to treat Edom as a brother (Numbers 20.14-19), but because of Edom’s continual attacks on God’s people and her delight in the fall of God’s people finally Edom comes under the wrath of God. The dilemma we are faced with is “Does Paul take “Jacob I have loved and Esau I have hated’ and change the meaning from referring to nations and make it refer to individuals or is Paul pointing to God’s judgment against sin? If we connect this verse with the following verses where we are told that God does not act unjustly then the “Jacob/Esau” comparison show that God acts justly, punishing for sin.

• 9.15: God chooses to have mercy on the sinners he chooses to have mercy on. He does this out of his electing love. Those who do not receive mercy are punished not simply for the sin of Adam, but as the illustration of Edom shows, for their own sin.

• 9.17-18: Pharaoh is the perfect example of Romans 1.18ff. He hardens his own heart God punishes by further hardening his heart.

• 9.23-25: Against the backdrop of those who refuse to believe in Christ, God’s mercy shines.

• 9.25-26: Paul wants the Gentiles in Rome to see how God has graciously brought them the benefit of salvation while some of God’s “own people” are now on the outside. Again this teaching reflects the words of Jesus, Matt. 8:10 When Jesus heard this, he marveled and said to those who followed him, “Truly, I tell you, with no one in Israel* have I found such faith. 11 I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, 12 while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.”

• 9.27-8: Paul quotes from Isaiah 10.22-23 which speaks of the small numbers of people who would return from exile.

• 9.33: Jesus is the stone of stumbling.

• 10.1-3: One of the saddest things, as Paul points out, is that these Jews who don’t know Jesus are still very zealous for God. That zeal is evident in their seeking to keep the law and all the other practices of their faith.

• 10.4: Christ is the “end of the law”. These words have multiple meanings. Christ is the end of the law because he kept filling its requirements for us. Christ is the end of the law in the sense that he gives its final and best interpretation (over against the rabbis of his day). Christ is the end of the law as a way of people trying to get to God by good works.

• 10.5-11: a righteousness apart from the law that is by faith from first to last -- Romans 1.18

• 10.14-15: Paul tells us that for people to believe the good news they have to hear it. To hear it heralds need to be sent out into the world. He finishes this rousing call by quoting words from Isaiah 52. Again, it is good to gather the broader context of this passage to see the fullness of the good news Paul is speaking of, Is. 52:7 How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, “Your God reigns.” 8 The voice of your watchmen—they lift up their voice; together they sing for joy; for eye to eye they see the return of the LORD to Zion. 9 Break forth together into singing, you waste places of Jerusalem, for the LORD has comforted his people; he has redeemed Jerusalem. 10 The LORD has bared his holy arm before the eyes of all the nations, and all the ends of the earth shall see the salvation of our God.

• 10.16-18: Paul says that the people of Israel have heard the gospel--but they have still not accepted it.

• 10.19: Notice that Paul here uses the words of Moses in a positive light.

• 10.19-21: Paul asks, “Could it be they didn’t understand the gospel?” The way the question is asked it is clear the answer is to be in the negative. They understood by the gospel. The problem ends up being that they can’t believe that God has actually offered this good news to the gentiles. This is especially a problem for a people who are holding on to Messianic hopes that will put them at the top and everyone else beneath them.

Day #342

2010-09-10T01:00:00.002-04:00

Sermon - Audio
Romans 4-7 - Reading
Romans 4-7 - Audio

Daily Insights - Please Comment

4.1: Paul uses Abraham as an example of a person who is not saved not by works, but by faith. As this example he becomes the picture of how all are saved.

4.2: As we have nothing to boast about (3.27), so Abraham has nothing to boast about in his relationship to God because it was by faith.

4.3-5: The reality that Abraham is justified by faith is shown in the fact that what he receives is not an obligation on God’s part, but a gift.

4.6: Paul points to David’s words as well. Paul has been bringing up many Old Testament examples to remind his readers both of God’s promises kept and of the importance of the Jewish Scriptures.

4.7-8: God’s grace flows not because of what we have done, but simply because of God’s heart of forgiveness that will finally be fully revealed in Jesus Christ.

4.9-12: Paul returns to his argument that salvation if for all with a very skilled argument. He points out that since faith preceded circumcision and because God’s promise to Abraham was that he “would be the father of many nations” that salvation is for all nations. This argument flows from God’s two covenant encounters with Abraham. In the first (Genesis 15), God promises to be Abram’s shield and his great reward. Abraham believes God’s promise and it is credited to him as righteousness. In the second encounter (Genesis 17) God calls on Abraham to circumcise the males in his household. So faith precedes circumcision and Abraham can be considered the father of both circumcised and uncircumcised.

4.15: “Where there is no law there is no transgression” -- Paul has made it clear that there is law in every person at some level, so there is always transgression.

4.17: “gives life to the dead….” These words may refer to the following verses where God brings life to Abraham who is as good as dead and a child to Sarah whose womb is barren. As such these words point out the place of faith in the face of hopeless times and causes. Abraham holds on to the belief that God will do what God has promised.

4.20: Abraham is strengthened in his faith as he lives in relationship to God. Watching God act causes him to become stronger in his faith.

4.25: In his death Jesus bears the penalty for our sins. In his resurrection God says “yes” to his work and so we are able to be justified. These words connect with Isaiah 53, "Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed."

5.1: “Therefore” reminds us to look back at where we have just been. Paul has been teaching us about the righteousness the comes to both Jew and Gentile through faith in Jesus Christ.

5.1: This verse begins an incredible list of the benefits that comes to those who are justified by faith in Christ. The first benefit we experience is “peace with God”. This peace means that our relationship with God has been restored. Such a restoration is a startling thing when we recall how difficult it is to restore broken relationship in our own relational worlds. This peace with God denotes not only the restoration of a relationship but the benefits that flow from restoration. The benefits are captured in the Hebrew word for peace “shalom” which mean all the joy, wholeness, and completeness one can take. When our peace with God becomes reality we begin to experience that shalom.

5.2: The theme of “faith” (Romans 1 “In this gospel a righteousness from God has been revealed, a righteous that is by faith from first to last. As it is written, ‘The righteous will live by faith.’”) again is put forward by Paul. While Paul insists that faith leads to doing God, it is always faith first and last that connects us with God.

5.3-5: Our faith also makes it possible for us to turn suffering into something good. When we suffer in a way that honors God we become people of who show we are God’s. Job says, “When he has tested me, I will come forth as gold.” Job 23.10

5.4: The reason that character produces hope is we see in our developing character the power of God at work. In seeing this power we know that God is real and his promises are sure.

5.5: God’s love being poured into our hearts makes it possible to handle our suffering in a way that reflects Christ who said, “Father, forgive them for they don’t know what they are doing.”

5.6-11: This next section points out how God reached out to us when we did not deserve it. The result is our justification and more incredible benefits. Some words of C.S. Lewis seem fitting at the beginning of this section, “"If God were a Kantian, who would not have us till we came to Him from the purest and best motives, who could b saved?"

5.6: “still powerless” The idea is that we had no ability to turn our hearts toward God.

5.6: “at just the right time” God sets his plan in motion for the coming of Christ and so he sends him at just the right time both for our salvation and the maximum impact of spreading the gospel. When you look at the period in which Jesus comes and the gospel is spread it is a unique time in history and especially in Israel. Remember that if Jesus had come after 70 A.D. there would have been no Israel. If he had come before 25 A.D. (in
terms of ministry) the situation in Israel would not have been conducive for his message and his person. Jesus truly does come “at just the right time”.

5.6: “Christ died for the ungodly.” It is worth checking the places and persons we find connected with the ungodly. The people during the days of Noah are called ungodly, the people of Sodom and Gomorrah are called ungodly (2 Peter), Paul in 1 Timothy says, 1 Timothy. 1:8 We know that the law is good if one uses it properly. 9 We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, 10 for adulterers and perverts, for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine 11 that conforms to the glorious gospel of the blessed God, which he entrusted to me. The ungodly are not the nicest group out there-- but it is the ungodly that Christ come to die for. In this light we notice that the group in Romans 1 that is described in such God hating terms falls into the ungodly category. God sends his Son to save these--they are not necessarily forever rejected, rather at just the right time God sends his Son to die for these. We also need to note that the “ungodly” comprise the entire human race i.e. us.

5.7: Using the words righteous and good in a general sense, Paul tells us that no one will die for a righteous person, but they might die for a good person. A good person is some who is righteous and also has a heart for others. Being a righteous person does not make one a good person, but a good person is righteous.

5.8: It is God who shows his love for us. God’s love trumps his wrath.

5.9: Justification is a past action. If God has justified us how much more will we be rescued from the wrath of God on the day of judgment.

5.12-21: Paul again goes to the Old Testament to bring his point home. This time he builds a comparison between the first man, Adam and God’s perfect man, Jesus Christ.

5.12: Death comes into the world through Adam. We read in Gen. 2:15 The LORD God took the man and put him in the Garden of Eden to work it and take care of it. 16 And the LORD God commanded the man, “You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.” In Genesis 3 Adam and Eve eat of the tree and so bring death to themselves and to all who come after them.

5.14: Adam’s transgression was done against the very words of God. Before the law the sins of the people were against what God had made clear not through his very words, but via their conscience.

5.14: Paul begins to show the direction he is going, namely, Adam is the type of the one who is going to come, one whose actions touch all who come after him.

5.16: Again, the superiority of Christ is shown. His sacrifice covers a multitude of sins, while the fall comes from but one sin.

5.17: Paul continues pointing to the superiority of this new life. While Adam’s fall brought the reign of death, because of Christ his followers will reign in life. To reign in life is not only being rescued from death, it is to be those who reign over God’s new creation.
We read in Rev. 22:5 There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever.

5.18-19: Here Paul basically says that as in Adam all died, so in Christ shall all be made alive. This would seem to indicate that every person will someday be saved and brought into relationship with God. This we know is not true. In the book of Revelation we are told that some will be judged and thrown into the lake of fire (see Revelation 20). It might be helpful here to think back to Paul’s “sins not held against them” words earlier in this chapter. We may well find something similar here, namely, that all are saved except those the Bible tells us are not saved. Who finally are not saved? Those who consistently rebel against God and refuse to accept him and the revelation he has given them that should lead them to repentance.

5.20-21: God’s grace is greater than sin.

6.1-2: Paul takes on those who would hold that this gift of justification is reason to sin all the more. Sinning more will lead to two things in their thinking 1. God’s glory will shine more brightly against our sin 2. As we sin we will also enjoy in increasing measure the gifts of justification since our greater sin makes them more precious. Paul simply points out that you can’t be justified and still pursue sin since we’ve died to it.

6.3-4: Paul uses a powerful picture of our being united with Christ in his death and resurrection. In his death our sin is put to death. In his resurrection we begin a new life where we pursue the ways of the kingdom.

6.7: “set free from sin” means that sin no longer has the power to master us, rather we now have the ability to say “yes” to God and “no” to sin. At the same time, it is clear throughout this section that Paul is dealing with people who have said “yes” to sin, and “no” to God. Our freedom from sin puts us in some ways back in the garden of Eden where we can say either “yes” or “no” to sin. Paul insists that since we now have the freedom to say “yes” we should choose and pursue that freedom which is in keeping with our new status.

6.11: As Christ has died and lives for God’s purposes, so we are to follow his example--dead to sin, alive to following God.

6.16: Paul sets us an unexpected contrast. He tells us that sin leads to death. The expected contrast would be something like, “Virtue leads to life”. Instead he says that “obedience leads to righteousness”. The opposite of sin then is obedience. The opposite of death is righteousness. Why? Because sin at its heart is disobedience. And living righteously infuses us with life both now and for all eternity. Jesus in talking about the last judgment says, Matt. 25:46 “Then they will go away to eternal punishment, but the righteous to eternal life.”

6.17: “teaching to which you were entrusted” Paul makes it clear that the pattern for righteous living comes from what they have been taught. Their pattern for righteousness is not something they have made up on their own. The idea of entrusted means to be given over to be molded. This fits perfectly with the words of Jesus, “Teaching them to obey everything I have commanded you.”

6.19: “I put this in human terms…” The illustration of slavery is a “human illustration” has severe limitations given the system of slavery in Rome. However, Paul believes it will convey the basic idea in spite of its shortcomings.

6.20-21: The people were free of righteousness, but in words that echo verse 16, such freedom leads to death. As Proverbs 14.12 says, There is a way that seems right to a man, but its end is the way to death.

6.23: This verse forms an excellent summary statement of what Paul has been teaching and of the gospel.

7.1-6: Paul begins to expand on his argument of 6.14 that we are no longer under the law but under grace. Here he uses another “natural” illustration of a woman who is free from the law of marriage if her husband dies. Since we have died with Christ we are free from the law which sin used to make us even more sinful.

7.7: Paul chooses the sin of coveting because it is seen as being equal to the Torah in its entirety. Coveting is shorthand for all of God’s law. Interestingly, the Heidelberg Catechism sees it the same way.
Lord's Day 44
Q & A 113
Q. What is God's will for you in the tenth commandment?
A. That not even the slightest thought or desire contrary to any one of God's commandments Rather, with all my heart I should always hate sin and take pleasure in whatever is right. 1 Ps. 19:7-14; 139:23-24; Rom. 7:7-8

7.7: The law alerts us to what is evil and wrong. Because of our sinful nature rather than avoiding what is evil, we find ourselves drawn to it.

7.8: “sin lies dead” As we saw earlier in Romans 5.13, sin is not completely dead, rather outside of the law it does not carry as clear of guidelines.

7.9: “alive apart from the law” Paul speaks in the sense that there was a time when he was unaware of the law and it’s demands. This most likely was when he was a child and did not fully understand the law. When he did understand it, sin used the law to cause a sense of death.

7.10-11: Sin, as it so often does, takes what is good and twists it so that what should have been good destroys. Some examples of this: Leadership that is used by Mao to kill millions. Sex that is turned into pornography. Enjoying God’s good creation that becomes materialism.

7.12-13: Paul reaffirms the goodness of the law. This law as we are told in Deuteronomy 32 brings life. The Law never is the source of evil, only sin misusing the law causes evil.

7.15: In a person who is coming alive to Christ there is the realization of a life that breaks the heart of the person who is living it. They can see a better way, but they can’t see a way to it. They live in the frustration of not doing what they want (because God’s Spirit has not empowered them).

7.16: Whether the person at this point on their road to God knows the Law or not, their knowing their failure shows that the law it good and should be followed.

7.17: Sin again is personified as a real force that is now dragging this person in directions he does not want to go. Perhaps we can relate this back to Romans 1 where God gives a person over to their sin and sin begins to rule their life. Here sin is ruling, but this person sees the rule and longs for it to be over.

7.18-20: These words echo Paul’s words that “all have sinned and fall short of the glory of God.” in Romans 3. It indicates the need for a righteousness apart from the Law.

7.21: “So I find this law at work” “This law” is not God’s law but rather simply how things work. Putting Paul’s words a bit differently, “I find this is how it works in my life, when I want to do right, evil lies close at hand.”

7.22: If this is a person who is on the road to faith they have become aware of God’s law and it looks good to them, a desirable way to live--but another law, the law of sin, wages war to keep the person from following the good law. This battle shows the reality of our inability to keep the law of God unless the Spirit empowers us.

7.24-25: Only Christ can deliver us.

7.25: “So then…” In his mind this person sees the wonder of following God’s ways, but he is not yet made his commitment to Christ, therefore, he remains a slave to the law of sin.

Day #341

2010-09-09T01:00:00.001-04:00

Sermon - Audio
Acts 20:1-3 & Romans 1-3 - Reading
Acts 20:1-3 & Romans 1-3 - Audio

Daily Insights - Please Comment

Acts 20:1-3 and Romans 1-3

Romans 1

v. 2 – Paul holds the Jewish scripture in high esteem by calling them “the Holy Scriptures”. When Paul writes in Romans concerning the scriptures it is always referring to the OT.

v. 5 – The “obedience that comes from faith” means the obedience that flows from being a believer in Jesus Christ. Throughout Romans Paul will point out what it looks like to live in disobedience as a slave to sin and what it looks like to be a slave to righteousness. For Paul, true faith issues forth a life of faithfulness.

v. 12 – Spiritual gifts are intended to be used to build up the body of Christ. Paul recognizes that even as he strengthens the church through the use of his gifts, so the members of the congregation will strengthen him by the use of their gifts.

v. 16 – God’s good news and salvation are for those who believe. In our culture many people believe that you get to Heaven by dying and God will let you in because you were a pretty good person. Paul declares that thinking is wishful thinking. The only way into God’s kingdom is through belief.

v. 19-20 – Paul tells us that through creation, a person can gain a limited knowledge of God, namely, his eternal power and divine nature. Because people can see these qualities of God through nature, they are without excuse when they choose to reject God.

v. 23 – As Paul writes to Rome, he takes a swipe at the cult of the Emperor. The people of the Empire choose to worship the image of a man rather than worshipping the living God.

v. 24 – God’s punishment is to give people what they want.

v. 25 – The words in verses 18-32 are basically written to the Gentiles. After the exile in Babylon, idolatry was largely eliminated from the Jewish culture. We know this not only from the Jewish writings of the day, but also from the Gospels. Jesus never speaks about idols or idolatry in his teaching. In the book of Acts, idolatry is not mentioned until Gentiles come into the church.

Romans 2

v. 3 – Those who pass judgment should not assume they will escape judgment, for their sin is just as much a reality as the people in Chapter 1.

v. 7 – The idea that God gives eternal life for the good one does seem out of sorts with Paul’s proclamation in Romans 1. We must always allow scripture to interpret scripture. The central theme of the NT is that we are saved by grace through faith. Knowing this, we understand Paul’s words in 2:7 to be Paul’s teaching that anyone who comes to faith is going to live like it. If there is no evidence of faith by the way one lives, then there is no faith. The transforming power of the Holy Spirit is simply too great to leave us as we are.

v. 8 – These words foreshadow the words of Rev. 21:7.

v. 12 – Each person will be judged based on the revelation they received from God. This means that those who received the Law will be judged more harshly because they had a greater revelation.

v. 22 – “rob temples” – We are not sure that it means to “rob temples” in the Jewish context. There are at least two possibilities. 1 – That the Jewish people are making money off the temples while condemning the idolatry in them. 2 – That Paul is referring to the Temple in Jerusalem and speaking of the way some of his readers steal from that temple (perhaps not properly giving their tithes and offerings to God.)

v. 25-29 – Paul continues his words by pointing out that circumcision is meaningless unless it is accompanied by obedience to God’s rule for life. This idea reflects Jesus who says in Matt. 7 that a person can prophesy, cast out demons and perform miracles, but it is not a sing that that person belongs to God – only obedience to God’s will is a sign.

Romans 3

v. 3 – The people of Israel were unfaithful to keeping their part of the covenant, but God will in no way stop being faithful in carrying out his covenant promises. It is a revelation that God will not just keep his promises to Israel, but that he is a God who at the very core of his being is a promise keeper. He will keep his promises no matter what it costs him.

v. 20 – The first use of the Law is to reveal our sin to us. The second use of the Law is in the public square where it is used as a basis for the writing of good law. The third use of the Law is as a means of gratitude to God. The Law shapes our thankful response to God.

v. 24 – Justification means to be seen by God as if we had never sinned nor been a sinner. This justification makes us acceptable to God and brings us into the kingdom of his Son. This justification comes only through Jesus Christ.

Day #340

2010-09-08T01:00:00.001-04:00

Sermon - Audio
2 Cor 10-13 - Reading
2 Cor 10-13 - Audio

Daily Insights - Please Comment

2 Corinthians 10

10:2 Paul makes it clear that he longs to not have to be bold when he comes. Such boldness would cause pain for the people whom he loves and seeks to have grow in the faith. His letters provide the opportunity for them to get things right before he comes so that there can be joy in his coming.

10:3-4 Paul's opponents may say that he lacks some "spiritual" credentials, but Paul argues that he has the credentials that are actually the right ones - weapons that have divine power to destroy strongholds. Strongholds here, refer to false arguments. Paul has powerful weapons to destroy the false arguments of him opponents.

10:5 "Take every thought and make it captive to Christ" means that we take all of our thinking and bring it in line with the truth about Christ. Here this thinking speaks to accepting Paul's message and rejecting the message of the false teachers.

10:12 Paul points out the silliness of comparing ourselves to others. Such comparisons prove nothing. One of Paul's regular themes is that we compare ourselves not to others, but to be the person God has made us to be and to walk faithfully with him.

10:15 The hint behind these verses is that the boasting of the false teachers comes through the labors of others - they take credit that does not belong to them. In this case, they are trying to take credit for Paul's work by taking those who he brought to faith and bring them into their camp as if they were those who had won them to Christ. As they do so, they are actually taking people away from Christ

10:15-16 Paul's hope is to use Corinth as a base to launch his missionary work further into the world. However, this can only happen if the Corinthians stay true to the message that he brought and so support his missionary efforts.

2 Corinthians 11

11:1-2 Paul spells out the reality that the church is the bride of Christ. The people of Corinth are in danger of being an unfaithful bride because they are listening to false teaching.

11:3 The way that Eve was deceived was by the serpent making lies sound like truth. The false teachers use these same kind of lies as they teach that which will lead the Corinthians away from the truth taught by Paul.

11:4 Paul laments the fact that false teaching easily persuades the people of Corinth. We find that several false teachings were especially predominant in the early church. One teaching was Gnosticism which denied that Jesus became human. Another was Marcionism that rejected the God of the Old Testament as Jesus' father.

11:7 Oddly, one of the charges against Paul was that he didn't charge for his teaching. The super-apostles charged for their's and held that this was a sign of being legitimate.

11:18 Paul takes the super-apostles on, using their own way of boasting. Paul holds that the only true boast is boasting in the Lord, but for a time he will boast in who he is and what he has done to show himself as equal and even superior to the super-apostles.

11:24 The Jews always did one lash less than the punishment just in case miscounting had taken place. To over-punish a person was considered a great injustice.

2 Corinthians 12

12:1 A vision is something which appears vividly and credibly to the mind. It is not actually present, but it comes from a supernatural source. A revelation is something revealed to a person that had formerly been hidden.

12:2 The man who Paul "knows" is actually Paul himself.

"Third heaven" refers to heaven. The first heaven is the sky, the second heaven is the place of the stars and planets, and the third heaven is the abode of God.

12:10 Paul is content with all of his struggles not because he loves struggles, but for the sake of Christ i.e. so the power and wonder of Christ may be seen as he supports Paul.

12:12 The foremost sign of a true apostle is conversion along with the gifts of the Spirit being given to them. Along with this is Paul's own style of life, which reflects the patience and endurance of Christ. The last part of the signs are miraculous acts. The signs, wonders and mighty works are terms that are used of God's work in the Old Covenant as he cared for his people. Paul's use of the works put him in the line on God's continuing covenantal work.

12:14 Paul's first visit was when he planted the church, his second visit was a painful one, and now he is coming yet again to this church.

12:16 While Paul does not seek any financial gain from the congregation, some are saying that he's getting his money by sending others and getting money from them. This charge seems to be related to the offering for the poor in Jerusalem. Basically they are accusing Paul of taking some of the offering.

12:18 Paul points out that anyone who was watching would know that all who work with Paul in the matter of the offering are men of integrity.

2 Corinthians 13

13:1 Paul is coming to bring church discipline. His stipulation that every charge has to be established by 2 or 3 witnesses reflects the Old Testament standard set by God (Deuteronomy 19:15).

13:2 On Paul's painful visit he had to deal with multiple church discipline issues. It seems that he offered a certain level of grace to the offenders. Rather than excommunicating them he called them to repentance. In this visit, grace will come to an end. If they do not repent they will be excommunicated.

13:10 Paul will use his authority to build up the church. He hopes to use that authority in a joyful way, but if he has to be harsh in his coming in order to build up the church, he will be harsh.

Day #339

2010-09-07T01:00:00.001-04:00

Sermon - Audio
2 Cor 5-9 - Reading
2 Cor 5-9 - Audio

Daily Insights - Please Comment

5.4: A

5.4: Paul’s longing is not for death or even for being with God in heaven, he longs deeply for the renewal of all things; including his body.
5.7: This verse is an important point that is in contrast with verse 6. Some may read verse 6 and believe that while we walk this earth that Christ is not with us. Paul wants his readers to understand that when we die we will have a heightened connection with Christ. Now that connection with Christ is by faith, rather than by sight. Faith is good, but he longs for the day when he will see Christ face to face.
5.10: This judgment refers to two things. First, our action reveal whether or not we are followers of Christ. They don’t make us followers of Christ, but they do reveal whether we really belong to him. Second, God does reward those who faithfully follow him. So this is a time when those rewards are given.
2 Corinthians 5.11: “Therefore, knowing the fear of the Lord.” These words refer back to the judgment that Paul just spoke of. Because of this coming judgment he seeks to persuade others to live for Christ.
5.17: To be in Christ is to be in union with him. Such a union means that we are justified, that God is sanctifying us, that one day we will be with Christ. It also means that we are now part of God’s new people and called to live with that community as we seek to live out the ways of the kingdom.
5.19: Paul here speaks of the broad scope of God’s reconciliation program. The word “world” is “kosmos” in Greek. Kosmos refers to the universe.
5.20: Paul not declares the message that he speaks to the world, “Be reconciled to God”. Paul speaks this message with urgency (We implore or beg…be reconciled). The Greek word for implore also has another subtext, it assumes that the audience has the need of reconciliation. In our day we may call people to be reconciled to God, but often one of the road blocks to that call is our assumption that life looks pretty good for those people we are calling to God, we don’t see their need for reconciliation as urgent.
6.4-5: Oddly, it is just this kind of suffering that is an obstacle to some at Corinth who are listening to the false teachers. What they consider an obstacle, Paul presents as a commendation of his message.
6.7: The weapons on right and left would remind the people of Roman Soldiers who held a shield which was carried in the left hand and a sword carried in the right. If this reflects the armor that Paul speaks about in the book of Ephesians then the shield is faith; a faith that makes it possible to endure hard times in his apostolic mission. The sword would be the word of God or more specifically the message that he brings or reconciliation to the world.
2 Corinthians 6.11-13: While Paul speaks out against certain manipulative styles of speech and writing in both 1 and 2 Corinthians it is good to remind ourselves that he also uses the communication styles and techniques of his day.
6.14: This verse is typically used to proclaim that marriage between a believer and unbeliever is wrong. However, marriage is not in view here. What is in view are false teachers and those who are rebelling against Paul’s leadership in the church of Corinth. Paul’s main concern for the church in Corinth and for us is not to be connected to unbelievers in such as way that they can form our identity. From this teaching of Paul we need to recognize any relationship in our lives that keeps us from being formed in the image of Christ.
6.16-18: Since we are the temple of the living God we need to maintain a purity of commitment to God. The danger here is that people withdraw from the world believing that touching the world will contaminate them. Two things need to be said in response to this withdrawal. The first is that Christ doesn’t withdraw from the world but enters into it. He becomes incarnate. When Christ enters the world he does an amazing thing; instead of being contaminated by the uncleanness of the world his touch brings purity to the world. One of the best illustrations of this is the woman who had a flow of blood. This made her unclean all the time. However, when she touches the hem of Jesus’ robe she is healed and becomes clean. At the same time, Jesus does not become unclean. The second important point is the Paul fully expects that the people in Corinth will interact with the world. In 1 Corinthians 5.9 I wrote to you in my letter not to associate with sexually immoral people— 10 not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. The danger is not in interaction with the world, but in allowing the world to shape and mold us.
7.5: The word that Paul uses for “harassed” NIV or “afflicted” ESV means to be pressed against, the picture is of a crowd that presses against a person from every side.
7.10: Sorrow (NIV) or Grief (ESV) is a state of unhappiness marked by regret because of what has been done. This kind of sorrow comes in two varieties according to Paul: Godly grief and worldly grief.
7.10: Worldly sorrow has not place to find forgiveness and does not move us forward in our life of salvation, therefore, it produces death.
7.15: “fear and trembling” means that they received Titus as a true representative of God and so treated him and his message with proper respect.
Generous giving [ chapters 8–9 ]. The letter now takes an entirely different direction, as two chapters are devoted to the subject of a collection that Paul hopes to take to poor Christians in Jerusalem. This material is a small treatise on generous giving. Paul’s discussion winds through the following topics: the example of the generosity of the Macedonian Christians in contributing to “the relief of the saints” (8:1–4); exhortation to the Corinthian Christians likewise to be generous (8:5–15); details about an upcoming visit by Titus and a delegation to collect money (8:16–24); appeal to the Corinthians to be generous, with principles for godly stewardship (chapter 9). This whole passage is a masterpiece of persuasion, and a good approach is to note the various rhetorical techniques by which Paul seeks to move his audience to be generous in their giving. From the ESV Literary Bible
8.1: Paul uses the word “grace” in this verse to describe God’s work in the hearts and lives of the Corinthians in the area of giving. It is the same word for grace that is used when Paul speaks of our salvation. It is a reminder that grace is not only the gift of salvation, but grace works in us to live a certain kind of life. One of the primary ways this grace works is by remembering God’s many undeserved gifts in our own lives—especially the gift of Christ. Central to a heart of giving, then, a mind that remembers God’s good gifts.
8.5: They also gave themselves to Paul in that they offered him whatever help they could for his missionary work.
8.8: Although Paul says that his call to give is not as a command, the reality is that if one follows his logic and call in these verses only a heel would not give. Not only so, but to now give would raise the question of whether grace was truly working in you.
8.12: Paul goes back to the Biblical understanding of giving—one gives what they have, not what they don’t have. The danger in this understanding if one is not mature in their faith is to believe that one does not have when they do. The Old Testament, for instance, held that everyone could tithe if they trusted in God to care for them. However, it would be easy for many to say they could not tithe because they didn’t have the resources. What we can give always has to be seen not only in our financial means, but also in light of the Scriptures.
9.1-5: While Paul proclaims that he is looking for a willing gift, that there is no pressure to give, his rhetoric speaks differently. His words and style do not fully match each other, so that the style puts great pressure on the people to give generously.
9.3: Paul is taking no chances on being embarrassed. He sends some people ahead of the actual team that will gather the offering to make sure all is in place.
9.5: The Greek in this last part of this verse literally reads, “as a bountiful gift and not as a covetousness”. The idea is that one gives the money, but really covets that money, they want it for themselves. Oddly, giving in this case would turn into the breaking of the 10^th commandment “You shall not covet”.
9.8: “having all that you need” NIV; “having all sufficiency” ESV. The idea of having all sufficiency comes from a technical term used by Greek philosophers which spoke of being content if you have the basics of life. Paul carries this theme in the book of 1 Timothy when he says, 1 Timothy 6.6 But godliness with contentment is great gain. 7 For we brought nothing into the world, and we can take nothing out of it. 8 But if we have food and clothing, we will be content with that. This theme of “sufficiency” should be helpful as we look at our own giving and God’s provision. God’s provision is for “sufficiency” not for excess. Our giving should reflect the fact that we begin with seeking to give while living as those who are content with sufficiency, not those who give only after we have excess.
9.11: Psalm 112 provides the background for being enriched in every way and being generous in every way. The righteous person in Psalm 112 is generous in giving, in lending, in grace, mercy, and justice.

Day #338

2010-09-06T01:00:00.001-04:00

Sermon - Audio
2 Cor 1-4 - Reading
2 Cor 1-4 - Audio

Daily Insights - Please Comment

1.1: Paul is Christ’s apostle, but he is that by or according to the purpose and will of God. As Paul gets ready to defend his work for God and his apostleship he lays out his credentials in these opening verses.1.2: Peace is the great hope of the Old Testament. It is the word in Greek eirene, in Hebrew shalom; it is a word that speaks of all of God’s blessings that flow from belonging to Christ and living in his kingdom.
1.2: There is a change in the way that Jesus is spoken of after his resurrection. In the gospels Jesus is most often called “Jesus” and at times Lord or Christ. But after the resurrection he is called the Lord Jesus or the Lord Jesus Christ.
1.4: The purpose of our suffering is to make us into people who can comfort others who are dealing with suffering. If we can discern no other purpose for suffering, we should always use it to touch the lives of others. Our comfort can be given in words, in deeds, in speaking of how God has sustained us.
1.12: Simplicity and sincerity are words that speak of being a person of decency, strong moral principles, and honesty. It is a person who can be trusted and whose actions have shown it.
1.20: All of God’s promises both that have happened and will happen come because of the person and work of Christ. Jesus Christ is central to our future and to the promises yet to be. This is another reminder of the importance of the resurrection. If Christ is not raised, God’s promises are not and will not be fulfilled for they rely on a living Christ.
2 Corinthians 1.23: Paul’s desire to spare the people of Corinth reflects his Christ-likeness. What Paul is sparing them from is judgment for their actions and way of life. He will first extend mercy and salvation from a distance. If he comes he would have to bring judgment. This reflects Christ who comes first not to judge but to bring salvation. This reality is especially seen in Jesus’ interactions with John the Baptist. From prison John asks Jesus if he is the coming one—which is a title that implies judgment. Jesus’ response is to quote two passages from Isaiah, but he skips the part of the passage that speaks of judgment.
2.6: The “majority” is the main body of the church at Corinth. While the opposition to Paul is strong, it does not involve everyone. The punishment was most likely excommunication. The word for punish in the Greek implies causing people to suffer what they deserve. In this case, the one who seeks to destroy the community gets put out of the community he is destroying. Thus, he experiences what would result if he were successful in his attempts. When he sees and experiences it, he is filled with sorrow.
2.11: Satan’s scheme is to divide and destroy the church. He will accomplish this if the one who has caused pain isn’t forgiven.
2.14: Paul launches into a defense of his ministry and apostleship at this point. This defense will continue until 2 Corinthians 7.4. The defense is long because the opposition to Paul and his authority in Corinth is strong.
2.14: The triumphal procession was one of the great celebrations in the Roman Empire. It took place when a general has won a decisive victory that brought an end to a war. In that victory at least 5000 enemy soldiers were killed and Rome’s territory was expanded. When all of this occurred a time of great celebration with the general being the one who was honored took place. Paul sees Jesus in the place of the general.
2.15: We are the aroma of Christ to God both to believers and non-believers. We seek to smell good to God and then we allow that aroma to spread to all people around us.
3.2: Paul points out that his letters of recommendation are the lives of those who have heard his message and believed in Jesus. The fact that they came to faith through his preaching shows that he is a legitimate apostle.
3.7-8: Paul draws a comparison between the old and new covenant. The old covenant was something of such
great glory that when Moses received it his face literally glowed from glory. If the first covenant was full of that kind of glory how much more the glory of the new covenant that is brought by the Spirit.
3.14-16: The people still cannot see the glory of God because of their hardened hearts. Paul holds that only through Christ can people see God’s glory and the glory of the new covenant.
2 Corinthians 4.1: Given the struggles that Paul has to go through to bring the message of God’s New Covenant to the world, it would be easy to lose heart. But when he sees the amazing message he is bringing by God’s mercy it keeps him going. The ability to keep going is centered on God and his message, not on the results or the struggles to bring the message.
4.4: “blinded” is a word that means to cause someone to no longer have the capacity for understanding.
4.13: Paul quotes from Psalm 116.10. In this Psalm the psalmist speaks of being afflicted as a righteous person.
4.15: Paul’s ministry has a dual purpose. It is so grace goes to more and more people, so the veil is lifted from their lives and ultimately so that God’s glory is extended in the world.