Background
The word "Acts" denoted a recognized genre in the ancient world, "characterizing books that described great deeds of people or of cities." There are several such books in the New Testament apocrypha (outside our Biblical canon), including the Acts of Thomas, the Acts of Andrew, and the Acts of John.
Modern scholars assign a wide range of genres to the Acts of the Apostles, including biography, novel and history. Most, however, interpret the genre as epic stories of early Christian miracles and conversions. Others have also suggested that the book of Acts may have been written as a legal document written in defense of Paul of Tarsus, for his trial in front of the Emperor in Rome, an event mentioned in the Book of Acts itself. Obviously the epic stories are testimonies to us today - we read how God continued to work great things through the ministry of the apostles even after Jesus ascended into heaven.
Acts 1-8
The book opens with Jesus' ascension into heaven - thus leaving the disciples with the question: "now what?" The "now what" of course begins with the gift of the Holy Spirit in Ch.2. Without the Holy Spirit the early church is left without vision, future, and power. Peter also challenges the others to replace Judas (who abandoned his responsibility as disciple by taking his own life.
Acts 1:20b-26 - "'May another take his place of leadership.'Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus went in and out among us, beginning from John's baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection." So they proposed two men: Joseph called Barsabbas (also known as Justus) and Matthias. Then they prayed, "Lord, you know everyone's heart. Show us which of these two you have chosen to take over this apostolic ministry, which Judas left to go where he belongs." Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.
Of course the humor begins with their method of choosing - praying and gambling (never thought those two words would be linked in the Bible). The theological significance really isn't in the method - it's in the requirements...this man needs to be a witness of Jesus' life. All of us who call Christ Lord and Savior are his followers, but to be one of the 12 apostles you need someone who saw Jesus' Baptism, saw his miracles, saw his crucifixion, and of course saw the resurrected Christ. Christianity is ultimately about the eyewitness accounts of what Jesus did for us! We too put our trust in the facts of Jesus' accomplishments. Today it seems like everyone has invented their own religious philosophy - Peter is testifying to the eyewitness accounts of what Jesus actually did. The facts are always more important than opinions.
Acts Ch.2 is no less hilarious. The Holy Spirit comes, the disciples are speaking in languages proclaiming the Gospel so that everyone can hear, and the only explanation some can give is that they must be really, really drunk! Wow, the presence of God can be really confusing for some. But it is certainly this event...the point where God lets the disciples know that through Him all things are possible. Check out some of the other events:
Acts 2:41 - 3,000 baptized in one day
Acts 3:1-10 - Crippled beggars are jumping and running and dancing around.
Acts 4:31 - Prayers so intense that the ground around them was shaken.
Acts 5 - The unfaithful drop dead in an instant (v.1-11) yet many others are healed of diseases and demons (v.12-16).
Acts 6-7 - The amazing fact that even when persecution came (the stoning of Stephen) God still found a way to grow, encourage, and strengthen his people.
Acts 8:26-40 - Stories of conversion (Baptism of the Ethiopian Eunuch) that inspired the whole church.
Summary
In summation, the first 8 chapters of Acts are all about God building His Church - despite our weaknesses, our fears, and our failures - God will use us! What is possible in the church today? What do we think is impossible? With God all things are possible.
Acts 9-16
This section of Acts introduces to the ministry of Paul, beginning with his conversion in chapter 9. Acts 9:1 - "Meanwhile, Saul (Paul) was still breathing out murderous threats against the Lord's disciples." Now that's some bad breath! Breathing murder - inhale, exhale. How amazing that God was able to use his Road to Damascus event to change everything. The murderer becomes the apostle. The enemy becomes the friend. The persecutor becomes the persecuted.
This section also introduces powerful themes - for example, is faith in Jesus Christ enough to save you? To say it another way - how Jewish do people need to become before they can become a Christian? Circumcision. Teaching the Law. Cultural taboos. These were all critical to the Gospel. Peter answers these claims pretty powerfully in Acts 10 with the family of Cornelius - faith in Christ alone is all you need to be saved. That doesn't mean that the church always agrees (Acts 11:1-17) but over time the Gospel always seems to prevail (Acts 11:18).
Another funny circumstance (if not gross) surrounds the events of Herod's death (Acts 12:19b-23). Conceited Herod thinks he's the king of the Jews, a god perhaps - that didn't last long.
Acts 17-28
The last amazing chapters of Acts have to be read to be understood. We follow Paul all the way to the foot of Caesar. Paul seems to find a way to preach the Gospel even while in prison - God seems to find a way to miraculously keep him alive and well. Although there is little written about some of Paul's dear friends and fellow missionaries (ex: Priscilla, Aquila, and Apollos in Acts 18:18-28), you can't help but fall in love with them. It is faithful Christian people like them that kept the faith during the worst of times. They didn't hide when the going got tough...they preached it all the more!
One event that even amazed me as a kid - Paul's shipwreck (Acts 27:13-44). Our God even uses storms and shipwrecks to get you exactly where He needs you to be!
As you read the Book of Acts, know that our God is just as intentional and powerful today! Who knows what plans He might have for us at Hosanna!
Tuesday, September 7, 2010
Monday, August 16, 2010
The Gospel of Luke
We'll be reading through the Gospel of Luke for the next 3 weeks - starting with ch.1-8 this week.
The Gospel According to Luke is the third and longest of the four canonical Gospels. This synoptic gospel is an account of the life and ministry of Jesus of Nazareth. It details his story from the events of his birth to his Ascension. The author is traditionally identified as Luke the Evangelist who also wrote the book of Acts.
Certain popular stories, such as the Prodigal Son and the Good Samaritan, are found only in this gospel. This gospel also has a special emphasis on prayer, the activity of the Holy Spirit, and joyfulness.
According to the preface the purpose of Luke is to write a historical account, while bringing out the theological significance of the history. The author portrays Christianity as divine, respectable, law-abiding, and international. Although Luke himself was not one of the 12 Disciples, he did travel with Paul during some missionary journeys, and most believe Luke's historical account was a compilation of many stories from many of the people who followed Jesus (interviewing the men and women that traveled with Jesus).
Like Mark (but unlike Matthew), the intended audience is Gentile, and it assures readers that Christianity is an international religion, not an exclusively Jewish sect. Luke portrays his subject in a positive light regarding Roman authorities. For example, the Jewish leaders seem to be at fault for Jesus' crucifixion rather than Pontius Pilate (who found no wrong in him).
The Gospel is addressed to the author's patron, Theophilus, which in Greek simply means "friend of God" and may not be a name but a generic term for a Christian. The Gospel is clearly directed at Christians, or at those who already knew about Early Christianity, rather than a general audience, since the ascription goes on to state that the Gospel was written "so that you may know the certainty of the things you have been taught".
This Gospel also raises up Jesus' love for the oppressed. Women, children, and outcasts (gentiles, people with illness, etc.) are shown special love and attention, and they are also commended for having great faith.
Gospel of Luke: What is the Significance?
The Gospel of Luke presents many important facts and significant lessons about Jesus Christ. First, the Gospel clearly establishes that Jesus Christ is the Messiah that was prophesized throughout the Old Testament. Second, it proves that Jesus is the Son of God as He claims. Third, it confirms that Jesus has complete authority over everything in the world, including overcoming evil (Lk 4:12, 35, 9:38, 11:14), controlling nature (Lk 8:22-25, 9:12-17, 5:4-11), overcoming death (Lk 8:41-42, 7:11-15), healing people (Lk 5:12-13, 7:1-10, 4:38-35, 5:18-25, 6:6-10, 18:35-43), the power to forgive sins (Lk 5:24, 7:48), the power to bless people (Lk 6:20-22), and the authority to give people eternal life in heaven (Lk 23:43).
Jesus displayed the miracle of overcoming death through His own resurrection after being crucified on a Roman cross. The Gospel of Luke provides a first hand account of the events of Christ's life from the Apostles and other witnesses. The Gospel has absolutely survived the historical, geographical and archaeological scrutiny of the last 2,000 years.
Of course, a summary of Luke's Gospel can only provide highlights to the actual text and cannot replace it. To everyone at Hosanna, you are encouraged to read the Gospel of Luke to learn more about Jesus Christ and the work that He can do in your life!
The Gospel According to Luke is the third and longest of the four canonical Gospels. This synoptic gospel is an account of the life and ministry of Jesus of Nazareth. It details his story from the events of his birth to his Ascension. The author is traditionally identified as Luke the Evangelist who also wrote the book of Acts.
Certain popular stories, such as the Prodigal Son and the Good Samaritan, are found only in this gospel. This gospel also has a special emphasis on prayer, the activity of the Holy Spirit, and joyfulness.
According to the preface the purpose of Luke is to write a historical account, while bringing out the theological significance of the history. The author portrays Christianity as divine, respectable, law-abiding, and international. Although Luke himself was not one of the 12 Disciples, he did travel with Paul during some missionary journeys, and most believe Luke's historical account was a compilation of many stories from many of the people who followed Jesus (interviewing the men and women that traveled with Jesus).
Like Mark (but unlike Matthew), the intended audience is Gentile, and it assures readers that Christianity is an international religion, not an exclusively Jewish sect. Luke portrays his subject in a positive light regarding Roman authorities. For example, the Jewish leaders seem to be at fault for Jesus' crucifixion rather than Pontius Pilate (who found no wrong in him).
The Gospel is addressed to the author's patron, Theophilus, which in Greek simply means "friend of God" and may not be a name but a generic term for a Christian. The Gospel is clearly directed at Christians, or at those who already knew about Early Christianity, rather than a general audience, since the ascription goes on to state that the Gospel was written "so that you may know the certainty of the things you have been taught".
This Gospel also raises up Jesus' love for the oppressed. Women, children, and outcasts (gentiles, people with illness, etc.) are shown special love and attention, and they are also commended for having great faith.
Gospel of Luke: What is the Significance?
The Gospel of Luke presents many important facts and significant lessons about Jesus Christ. First, the Gospel clearly establishes that Jesus Christ is the Messiah that was prophesized throughout the Old Testament. Second, it proves that Jesus is the Son of God as He claims. Third, it confirms that Jesus has complete authority over everything in the world, including overcoming evil (Lk 4:12, 35, 9:38, 11:14), controlling nature (Lk 8:22-25, 9:12-17, 5:4-11), overcoming death (Lk 8:41-42, 7:11-15), healing people (Lk 5:12-13, 7:1-10, 4:38-35, 5:18-25, 6:6-10, 18:35-43), the power to forgive sins (Lk 5:24, 7:48), the power to bless people (Lk 6:20-22), and the authority to give people eternal life in heaven (Lk 23:43).
Jesus displayed the miracle of overcoming death through His own resurrection after being crucified on a Roman cross. The Gospel of Luke provides a first hand account of the events of Christ's life from the Apostles and other witnesses. The Gospel has absolutely survived the historical, geographical and archaeological scrutiny of the last 2,000 years.
Of course, a summary of Luke's Gospel can only provide highlights to the actual text and cannot replace it. To everyone at Hosanna, you are encouraged to read the Gospel of Luke to learn more about Jesus Christ and the work that He can do in your life!
Tuesday, August 3, 2010
1 Thessalonians, 2 Thessalonians
An Exegetical Look at 1 Thessalonians 5:22
Lutheran Christians value Scripture and therefore use it as a guide for daily life. But what happens when our translation reads too much interpretation into the original Biblical text? What happens when we choose the translation that meets our desired result? This emphasizes the need for careful and thoughtful attention to those features of any biblical text before using that text as the basis for doctrine or ethical positions, or in developing personal applications of a passage. One simple example of how faulty translation, combined with uncritical use of that translation within a certain cultural and historical context, can lead to serious misapplication of a passage of Scripture can be seen in 1 Thessalonians 5:22.
(transliteration of the Greek: apo pantos eidous ponèrou apechesthe)
In the NRSV, the verse is translated: "abstain from every form of evil." A literal translation of the Greek might be: "from every form of evil be abstaining."
However, in the KJV, the translation most widely used in the English-speaking world until the mid 20th-century, the verse is translated: "abstain from every appearance of evil."
The differences in translation center around the meaning of the Greek term eidos. This word only occurs five times in the Greek New Testament, although it is a frequent term in the Greek translation of the Old Testament (the Septuagint), occurring there 58 times. According to Bauer, Ardt, and Gingrich (A Greek-English Lexicon of the New Testament), this term has two main meanings:
1) the external or outward appearance, form, figure, shape. It occurs with this meaning in Luke 3:22 ("in bodily form"), 9:29 ("the appearance of his face"), and John 5:37 ("you have never heard his voice or seen his form"). Similarly, it can also mean sight or seeing, as in 2 Corinthians 5:7 ("we walk by faith, not by sight").
2) form, kind. This is not the usual meaning of the term in most of the Septuagint. However, it does occur with this meaning in classical Greek, as well as in some of the apocryphal writings (for example, Sirach 23:16: "two kinds of individuals multiply sins, and a third incurs wrath . . ."). Bauer lists this meaning for 1 Thessalonians 5:22: "from every kind of evil."
It is easy to see why the KJV translators, and many of the older translations into Dutch, English, French and German, used a term equivalent to "appearance" to translate eidos since that was the most common meaning in most of the biblical texts. However, as anyone who works with languages knows, the most used meaning of any term in a language does not dictate that it must always mean that. In most languages, it is immediate context and particular usage that determines meaning, not frequency or even lexical definitions.
This verse occurs in the conclusion of Paul’s letter to the Church at Thessalonica. Paul has already concluded his teachings about the Second Coming that had concerned the church, and is now drawing the writing to a close with both final exhortations (5:12-22) and a concluding blessing (5:23-24) before the salutations (5:25-28).
The final exhortations connect "hold fast to that which is good" with the appeals "do not quench the Spirit" and "do not despise the words of prophets." Again, the emphasis falls on actions that are a response of Christian living in a context that presents opportunities both to "repay evil for evil" and to "do the good." It is here that the contrast to "hold fast to what is good" is expressed as "abstain from every [form] of evil." In the context of this passage, "evil" has not been presented as some abstraction that could be characterized as "the appearance of evil." Within the larger context of the letter, evil has been given very concrete expression, as the command "abstain from fornication" (4:3; porneias, porneias, illicit sexual activity).
The appeal to the Thessalonians is not to avoid or abstain from that which might appear to be evil, but to avoid those things that are clearly evil, such as illicit sexual activity or responding to evil actions with evil action in return. In every case, those things are contrasted with the proper Christian response, purity or "holiness" (4:7) and doing "that which is good." This suggests that the translation "abstain from every kind of evil" is far preferable to "abstain from every appearance of evil." Paul calls the Thessalonians to a holy lifestyle that would avoid things that were clearly evil, like illicit sexual activity or responding to people with a retaliatory "evil for evil." In contrast, he also calls them to love one another, to be patient with each others, and to do the things that are good as God’s will for them as his "set-apart" people.
None of this suggests the older translation, that Christians should "avoid the appearance of evil" as if we were building a fence around the New Testament commandments like the Jews did with the Talmud. That would result, as it did in some strands of Judaism, in multiplying rules and commandments to infinite numbers in order to define precisely what "appearance" might mean in any particular situation. That would be a solid basis for the worst aspects of legalism.
The older translation "appearance" in 1 Thessalonians 5:22 led to unfortunate applications in some modern contexts. For example, the American holiness movement of the nineteenth century was concerned about holiness in everyday living, which led to an emphasis on personal ethics. That was a perfectly acceptable consequence of "holiness of heart and life," which was the hallmark of the Wesleyan revivals and emphasis on practical living.
Yet, in some quarters it moved into excessive legalism. In some contexts, this verse was used as a standard by which to judge the actions of others, as well as to set personal ethics in terms of external appearance or personal opinion. The idea was that if something could in some way be associated with something else that was evil, then that thing or action itself was evil because it had the appearance of evil. It was evil by association!
In many cases there was total sincerity on the part of those who applied the test of the "the appearance of evil." There was genuine concern for living a holy life and for avoiding even the appearance of participating in something that was evil, or that could be seen by others as evil. But misunderstanding biblical guidelines can lead to very negative results. In all too many cases, this led to a judgmental spirit toward others. It also led to a sense of insecurity and fear on the part of Christians who were constantly worried about whether their actions could be perceived by others as "evil" or sinful. In this sense, "the appearance of evil" talks about evil that has not happened or is not really evil at all but only seems evil in someone’s eyes! It feeds suspicion. It feeds all the darkness inside us that loves to judge people. It accuses brothers and sisters in the Lord that have done nothing wrong but create an appearance of evil in someone else's eyes! It destroys fellowship and trust. It fosters gossip and talking behind someone's back. It serves to create discord in community and undermines the love that should mark Christians fellowship, the very things that Paul was trying to avoid in his exhortations in 1 Thessalonians!
Given the fact that Jesus Himself spent time with tax-collectors and prostitutes, He would not have passed the test of the appearance of evil! In fact, the self-righteous Pharisees of his day took him to task at this very point. They constantly accused him of "guilt by association," that he was sinning because the associated with sinners and did not take pains to avoid the appearance of impropriety by avoiding sinners and disreputable places and events. Yet Jesus certainly passed the test of avoiding "every kind of evil," at the same time that he met sinners in their own world in order to call them to transformation.
Conclusion - Scripture interprets Scripture! This is why the teaching of Law/Gospel is so important. The work of Christ becomes the central doctrine that all other doctrines are filtered through. Another point - differences in interpretation are precisely the reason we have Christian community...we can ask each other how we read a particular passage. As you read
1 & 2 Thessalonians, ask a brother or sister in Christ how they read it.
Lutheran Christians value Scripture and therefore use it as a guide for daily life. But what happens when our translation reads too much interpretation into the original Biblical text? What happens when we choose the translation that meets our desired result? This emphasizes the need for careful and thoughtful attention to those features of any biblical text before using that text as the basis for doctrine or ethical positions, or in developing personal applications of a passage. One simple example of how faulty translation, combined with uncritical use of that translation within a certain cultural and historical context, can lead to serious misapplication of a passage of Scripture can be seen in 1 Thessalonians 5:22.
(transliteration of the Greek: apo pantos eidous ponèrou apechesthe)
In the NRSV, the verse is translated: "abstain from every form of evil." A literal translation of the Greek might be: "from every form of evil be abstaining."
However, in the KJV, the translation most widely used in the English-speaking world until the mid 20th-century, the verse is translated: "abstain from every appearance of evil."
The differences in translation center around the meaning of the Greek term eidos. This word only occurs five times in the Greek New Testament, although it is a frequent term in the Greek translation of the Old Testament (the Septuagint), occurring there 58 times. According to Bauer, Ardt, and Gingrich (A Greek-English Lexicon of the New Testament), this term has two main meanings:
1) the external or outward appearance, form, figure, shape. It occurs with this meaning in Luke 3:22 ("in bodily form"), 9:29 ("the appearance of his face"), and John 5:37 ("you have never heard his voice or seen his form"). Similarly, it can also mean sight or seeing, as in 2 Corinthians 5:7 ("we walk by faith, not by sight").
2) form, kind. This is not the usual meaning of the term in most of the Septuagint. However, it does occur with this meaning in classical Greek, as well as in some of the apocryphal writings (for example, Sirach 23:16: "two kinds of individuals multiply sins, and a third incurs wrath . . ."). Bauer lists this meaning for 1 Thessalonians 5:22: "from every kind of evil."
It is easy to see why the KJV translators, and many of the older translations into Dutch, English, French and German, used a term equivalent to "appearance" to translate eidos since that was the most common meaning in most of the biblical texts. However, as anyone who works with languages knows, the most used meaning of any term in a language does not dictate that it must always mean that. In most languages, it is immediate context and particular usage that determines meaning, not frequency or even lexical definitions.
This verse occurs in the conclusion of Paul’s letter to the Church at Thessalonica. Paul has already concluded his teachings about the Second Coming that had concerned the church, and is now drawing the writing to a close with both final exhortations (5:12-22) and a concluding blessing (5:23-24) before the salutations (5:25-28).
The final exhortations connect "hold fast to that which is good" with the appeals "do not quench the Spirit" and "do not despise the words of prophets." Again, the emphasis falls on actions that are a response of Christian living in a context that presents opportunities both to "repay evil for evil" and to "do the good." It is here that the contrast to "hold fast to what is good" is expressed as "abstain from every [form] of evil." In the context of this passage, "evil" has not been presented as some abstraction that could be characterized as "the appearance of evil." Within the larger context of the letter, evil has been given very concrete expression, as the command "abstain from fornication" (4:3; porneias, porneias, illicit sexual activity).
The appeal to the Thessalonians is not to avoid or abstain from that which might appear to be evil, but to avoid those things that are clearly evil, such as illicit sexual activity or responding to evil actions with evil action in return. In every case, those things are contrasted with the proper Christian response, purity or "holiness" (4:7) and doing "that which is good." This suggests that the translation "abstain from every kind of evil" is far preferable to "abstain from every appearance of evil." Paul calls the Thessalonians to a holy lifestyle that would avoid things that were clearly evil, like illicit sexual activity or responding to people with a retaliatory "evil for evil." In contrast, he also calls them to love one another, to be patient with each others, and to do the things that are good as God’s will for them as his "set-apart" people.
None of this suggests the older translation, that Christians should "avoid the appearance of evil" as if we were building a fence around the New Testament commandments like the Jews did with the Talmud. That would result, as it did in some strands of Judaism, in multiplying rules and commandments to infinite numbers in order to define precisely what "appearance" might mean in any particular situation. That would be a solid basis for the worst aspects of legalism.
The older translation "appearance" in 1 Thessalonians 5:22 led to unfortunate applications in some modern contexts. For example, the American holiness movement of the nineteenth century was concerned about holiness in everyday living, which led to an emphasis on personal ethics. That was a perfectly acceptable consequence of "holiness of heart and life," which was the hallmark of the Wesleyan revivals and emphasis on practical living.
Yet, in some quarters it moved into excessive legalism. In some contexts, this verse was used as a standard by which to judge the actions of others, as well as to set personal ethics in terms of external appearance or personal opinion. The idea was that if something could in some way be associated with something else that was evil, then that thing or action itself was evil because it had the appearance of evil. It was evil by association!
In many cases there was total sincerity on the part of those who applied the test of the "the appearance of evil." There was genuine concern for living a holy life and for avoiding even the appearance of participating in something that was evil, or that could be seen by others as evil. But misunderstanding biblical guidelines can lead to very negative results. In all too many cases, this led to a judgmental spirit toward others. It also led to a sense of insecurity and fear on the part of Christians who were constantly worried about whether their actions could be perceived by others as "evil" or sinful. In this sense, "the appearance of evil" talks about evil that has not happened or is not really evil at all but only seems evil in someone’s eyes! It feeds suspicion. It feeds all the darkness inside us that loves to judge people. It accuses brothers and sisters in the Lord that have done nothing wrong but create an appearance of evil in someone else's eyes! It destroys fellowship and trust. It fosters gossip and talking behind someone's back. It serves to create discord in community and undermines the love that should mark Christians fellowship, the very things that Paul was trying to avoid in his exhortations in 1 Thessalonians!
Given the fact that Jesus Himself spent time with tax-collectors and prostitutes, He would not have passed the test of the appearance of evil! In fact, the self-righteous Pharisees of his day took him to task at this very point. They constantly accused him of "guilt by association," that he was sinning because the associated with sinners and did not take pains to avoid the appearance of impropriety by avoiding sinners and disreputable places and events. Yet Jesus certainly passed the test of avoiding "every kind of evil," at the same time that he met sinners in their own world in order to call them to transformation.
Conclusion - Scripture interprets Scripture! This is why the teaching of Law/Gospel is so important. The work of Christ becomes the central doctrine that all other doctrines are filtered through. Another point - differences in interpretation are precisely the reason we have Christian community...we can ask each other how we read a particular passage. As you read
1 & 2 Thessalonians, ask a brother or sister in Christ how they read it.
Wednesday, July 28, 2010
Colossians and Philemon
Philemon
This picture is a fragment from an early papyrus of the book of Philemon. Notice the beautiful characters - helps me feel the connection between our Bibles and those read by the apostles themselves.
Paul, who is apparently in prison (probably in either Rome or Ephesus), writes to a fellow Christian named Philemon. As a slave-owner he would have been wealthy by the standards of the early church and this explains why his house was large enough to accommodate church meetings (v. 2).
Paul writes on behalf of Onesimus, Philemon's slave. Beyond that, it is not self-evident as to what has transpired. Onesimus is described as having been "separated" from Philemon, once having been "useless" to him (a pun on Onesimus's name, which means "useful"), and having done him wrong.
The dominant scholarly consensus is that Onesimus is a runaway slave who became a Christian believer. Paul now sends him back to face his aggrieved master, and strives in his letter to effect reconciliation between these two Christians.
Here is where the Christian life must match with our belief. Will Philemon receive Onesimus as a brother or a slave? How will he treat him? Paul believes that faith makes a difference and that people can change. If Onesimus is willing to go back and meet his former slave master, then apparently he believes in forgiveness too. Wow, what a book! No chapters - a one-pager. You can probably read it in 2 minutes, but the impact is eternal.
Colossians
Colosse is in the region of the seven churches of Revelation Ch.1-3. Members of the congregation at Colosse had incorporated pagan elements into their practice, including worship of elemental spirits. The Epistle to the Colossians declares Christ's supremacy over the entire created universe and exhorts Christians to lead godly lives. The letter consists of two parts: first a doctrinal section, then a second regarding conduct. In both sections, false teachers who have been spreading error in the congregation are opposed.
In its doctrinal sections, Colossians explains that there can be no need to worship anyone or anything but Christ because Christ is supreme over all creation. All things were created through him and for him, and the universe is sustained by him. God had chosen for his complete being to dwell in Christ. The "cosmic powers" revered by the false teachers had been "discarded" and "led captive" at Christ's death. Christ is the master of all angelic forces and the head of the church. Christ is the only mediator between God and humanity, the unique agent of cosmic reconciliation.
The doctrinal part comprises the first two chapters. Its main theme is developed in chapter 2, with a warning against being drawn away from Him in whom dwelt all the fullness of the deity (2:9), and who was the head of all spiritual powers. Christ was the head of the body of which they were members; and if they were truly united to him, what more did they need?
Colossians praises the spiritual growth of the recipients because of their love for all the set-apart ones in Christ (1:4 & 8). It calls them to grow in wisdom and knowledge that their love might be principled love and not sentimentality (1:9-11). "Christ in you is your hope of glory!" (1:27)
Colossians is often categorized as one of the so-called "prison epistles" that include Ephesians, Colossians, Philippians, and Philemon. Colossians has some close parallels with the letter to Philemon—names of some of the same people (e.g., Timothy, Aristarchus, Archippus, Mark, Epaphras, Luke, Onesimus, and Demas) appear in both epistles.
Since Paul wrote these letters from prison, the theme of God’s faithfulness in the midst of trial and persecution occurs often.
Ephesians
Ephesians is the great Pauline letter about the church. It deals, however, not so much with a congregation in the city of Ephesus in Asia Minor as with the worldwide church, the head of which is Christ (Eph 4:15), the purpose of which is to be the instrument for making God's plan of salvation known throughout the universe (Eph 3:9-10).
Yet this ecclesiology is anchored in God's saving love, shown in Jesus Christ (Eph 2:4-10), and the whole of redemption is rooted in the plan and accomplishment of the triune God (Eph 1:3-14). The language is often that of doxology (Eph 1:3-14) and prayer (Eph 1:15-23; 3:14-19), indeed of liturgy and hymns (Eph 3:20-21; 5:14).
The majestic chapters of Ephesians emphasize the unity in the church of Christ that has come about for both Jews and Gentiles within God's household (Eph 2:11-22) and indeed the "seven unities" of church, Spirit, hope; one Lord, faith, and baptism; and the one God (Eph 4:4-6). Yet the concern is not with the church for its own sake but rather as the means for mission in the world (Eph 3:1-4:24). The gifts Christ gives its members are to lead to growth and renewal (Eph 4:7-24).
Read especially Ephesians 6:10-17.
How is your armor? Do you have a belt of truth or a breastplate of righteousness (need to protect that heart of yours in battle)? How fast are your feet (peace is what you need)? We need to remember that only faith can shield us and that the message of salvation and the Word of God are needed to win. Indeed, our spiritual walk is a battle. How is your armor? Are there areas that you need to protect yourself? Are there areas that you need to go on the offensive?
Paul draws us a picture of the Christian faith that we can see and evaluate. Take a look in the mirror and ask the Holy Spirit to help you continue to grow your armor.
Yet this ecclesiology is anchored in God's saving love, shown in Jesus Christ (Eph 2:4-10), and the whole of redemption is rooted in the plan and accomplishment of the triune God (Eph 1:3-14). The language is often that of doxology (Eph 1:3-14) and prayer (Eph 1:15-23; 3:14-19), indeed of liturgy and hymns (Eph 3:20-21; 5:14).
The majestic chapters of Ephesians emphasize the unity in the church of Christ that has come about for both Jews and Gentiles within God's household (Eph 2:11-22) and indeed the "seven unities" of church, Spirit, hope; one Lord, faith, and baptism; and the one God (Eph 4:4-6). Yet the concern is not with the church for its own sake but rather as the means for mission in the world (Eph 3:1-4:24). The gifts Christ gives its members are to lead to growth and renewal (Eph 4:7-24).
Read especially Ephesians 6:10-17.
How is your armor? Do you have a belt of truth or a breastplate of righteousness (need to protect that heart of yours in battle)? How fast are your feet (peace is what you need)? We need to remember that only faith can shield us and that the message of salvation and the Word of God are needed to win. Indeed, our spiritual walk is a battle. How is your armor? Are there areas that you need to protect yourself? Are there areas that you need to go on the offensive?
Paul draws us a picture of the Christian faith that we can see and evaluate. Take a look in the mirror and ask the Holy Spirit to help you continue to grow your armor.
Galatians
Law versus Gospel
This doctrine was essential both to Luther’s writings and to C.F.W. Walther – one of the founders of the LCMS in America. Apparently, it was a great concern to the apostle Paul as well. In the middle chapters (ch.2-4) Paul defends the free grace given in the Gospel of Jesus Christ against Judaizers (Jewish Christians that want all converts to adopt the full Jewish Law, lifestyle, and customs). Read Galatians 3:1-14 for Paul’s exegetical argument.
Paul also worries that the free grace and Christian freedom he preaches could lead to antinomianism. Nomos is the Greek word for Law, thus antinomianism means “anti Law”. These believers were teaching that since we are now free from the penalty of the Law, we should just do what we want. Not a good idea!!!
Galatians 6:1-10 is Paul’s attempt at the end of this epistle to let every Christian know that although we are free from the penalty of the Law, living according to the will of God is the only real life.
In the conclusion of the epistle (6:11), Paul writes, "You see how large a letter I have written with mine own hand." Was he writing in big letters so that emphasis would be added? Did he take the pen from his scribe to make the point even more boldly? Alternatively, some commentators have postulated that Paul's recurring illness was poor eyesight, which caused him to write in characteristically large letters.
The following are memory verses that all of us should be eager to know:
Galatians 1:11-12 - “I want you to know, brothers, that the gospel I preached is not something that man made up. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.”
Galatians 3:26-28 – “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.”
Galatians 5:1 – “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.”
This doctrine was essential both to Luther’s writings and to C.F.W. Walther – one of the founders of the LCMS in America. Apparently, it was a great concern to the apostle Paul as well. In the middle chapters (ch.2-4) Paul defends the free grace given in the Gospel of Jesus Christ against Judaizers (Jewish Christians that want all converts to adopt the full Jewish Law, lifestyle, and customs). Read Galatians 3:1-14 for Paul’s exegetical argument.
Paul also worries that the free grace and Christian freedom he preaches could lead to antinomianism. Nomos is the Greek word for Law, thus antinomianism means “anti Law”. These believers were teaching that since we are now free from the penalty of the Law, we should just do what we want. Not a good idea!!!
Galatians 6:1-10 is Paul’s attempt at the end of this epistle to let every Christian know that although we are free from the penalty of the Law, living according to the will of God is the only real life.
In the conclusion of the epistle (6:11), Paul writes, "You see how large a letter I have written with mine own hand." Was he writing in big letters so that emphasis would be added? Did he take the pen from his scribe to make the point even more boldly? Alternatively, some commentators have postulated that Paul's recurring illness was poor eyesight, which caused him to write in characteristically large letters.
The following are memory verses that all of us should be eager to know:
Galatians 1:11-12 - “I want you to know, brothers, that the gospel I preached is not something that man made up. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.”
Galatians 3:26-28 – “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.”
Galatians 5:1 – “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.”
Thursday, July 8, 2010
Mark 1-16
For the next 2 weeks we’ll be reading through the Gospel of Mark. 16 chapters that quickly run through the life of Jesus. I hope you’ll find this Gospel to be helpful in your daily walk with Christ.
The Gospel of Mark is an absolute treasure for the Church. Because Mark seems to be writing for a Hellenistic audience (Greek-speaking residents of the Roman Empire), the Gospel has a great evangelistic spirit. Gentile readers have the chance to be introduced to Jewish traditions, Aramaic words and phrases (which are explained in detail to novice readers), and Septuagint quotations of the Old Testament verses (Greek translation). While a Gospel written to a Jewish audience might be sensitive to Hebrew culture (ex: in Matthew, the phrase “Kingdom of Heaven” is used so that Jewish people won’t say the name “God”), Mark is free to use phrases like “Kingdom of the Most High God” (perhaps claiming that Jesus is higher and more powerful than any of the gods of Greek Mythology).
The narrative can be divided into three sections: the Galilean ministry, including the surrounding regions of Phoenicia, Decapolis, and Caesarea Philippi (1-9); the Journey to Jerusalem (10); and the Events in Jerusalem (11-16).
As you read through the Gospel, notice phrases like "and immediately" (which occurs nearly forty times in Mark, while in Luke, which is much longer, it is used only seven times, and in John only four times). Mark’s focus on immediate action is central to his depiction of Jesus. Gentiles would know that Jesus is active in his fight against evil and death. Also note that Mark doesn’t spend time at the beginning of the Gospel with the Christmas Story, but instead begins with Jesus’ Baptism and then immediate encounters with the devil and demons. This is an action Gospel! My conjecture is that Hebrew thinkers would be looking for Jesus to fulfill Old Testament prophesies while Gentile thinkers would simply want to know whether Jesus is powerful. If you are looking for a book of the Bible to share with a non-believer, this might be the one!
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