Psalm 24
This is a praise psalm composed by David. There are three major sections. The first section focuses on the creative power of the Lord. The second section asks and answers the question, "who may ascend the mountain of the Lord?" The final section addresses the gates of the temple or the city, proclaiming the arrival of the King of glory. This section seems to build into a crescendo of praise, perhaps resulting from the thought that the Lord has vindicated and blessed his people.
It is obvious that David's hope of salvation was in the Lord. He asks who may stand before the presence of God and then answers his own question: those who have clean hands and a pure heart and whose loyalties are not divided. The qualifications are high: both inwardly (heart) and outwardly (hands), David has to be perfect. I really like the simplicity with which David sums up the requirements to stand before God. In three simple images, he captures the total picture. His hands must be clean meaning that his actions must be righteous. There must not be any blood on his hands. His heart must be pure which means his affections, his attitudes, his motivations and his thoughts must be pure. He must not swear by any other god, meaning that his worship must be focused only on the Lord God. He must not have anything besides God at the center of his life.
The requirements are impossible to meet and yet David has this utmost confidence that he can stand in the presence of God. Why? Because he trusts God for his salvation and not his own religious observances and piety. David recognizes his own sinfulness (we'll see that in other psalms) but trusts that the grace and righteousness of God are enough to overcome his impurity and make him pure.
This is also my only hope. Yes, of course, I strive to be more righteous in my actions, interactions, atttitudes and worship but ultimately I know that I am not righteous. I depend on Christ for my vindication. This is the characteristic of the generation who seeks God's face - their hands are clean because Jesus has made them clean. Their hearts are pure because Jesus makes them pure. They worship with integrity because Christ has bound their wandering hearts to his.
Showing posts with label grace. Show all posts
Showing posts with label grace. Show all posts
Wednesday, July 21, 2010
Tuesday, July 28, 2009
The Lost is Found
Luke 15:17-24
The son's plan is to become a hired servant. A hired servant was not even part of the household but someone who would go home every night. The son's plan was to live off of the estate, earn enough to pay back all that he had squandered and, maybe one day, earn his way back into the family.
The father had a different plan. The fact that his son had squandered his wealth, ruined his reputation and insulted him did not change the fact that his son was his son. So, when he saw him off in the distance, he came running! He threw his arms around his son's neck and covered his face with kisses. He didn't even let his son explain his plan!
He gives him the best robe - this would have been the father's own robe. It would have made clear that the father was not going to wait for any payback, any groveling or contrition. The son was immediately restored into the family.
He gives him sandals or shoes. This would have indicated that the son was not a slave. He was a full member of the household. He would not have to work to earn his place back. He would not have to work to make up for his sin.
He gives him a ring. This was probably a sign of authourity. This meant that the father wasn't going to wait around to see if his son had truly changed. He wasn't going to give him a little bit of responsibility at a time and see if he could handle it. No, the son had full authourity to enter into business arrangements, to spend money, to purchase items, to sign contracts as a member of the family. This was a huge risk. This was not just a symbolic gesture. This meant that the son could waste the father's money all over again.
He kills the fattened calf. It seems like the father was preparing for this moment. The calf was fattened in anticipation of the son's return. This was not going to be an ordinary supper but a celebration feast where no expense would be spared. The son was home!
What had the son done to deserve this? Nothing! The father's love and acceptance are absolutely free. The father's love and acceptance are abundant - they will never run out. The lesson is that the grace of God is enough to pardon and restore every kind of sin and wrongdoing. It never, ever runs out. Not even if he has to forgive 7x70, 70x70 or 700x700 times.
The son's plan is to become a hired servant. A hired servant was not even part of the household but someone who would go home every night. The son's plan was to live off of the estate, earn enough to pay back all that he had squandered and, maybe one day, earn his way back into the family.
The father had a different plan. The fact that his son had squandered his wealth, ruined his reputation and insulted him did not change the fact that his son was his son. So, when he saw him off in the distance, he came running! He threw his arms around his son's neck and covered his face with kisses. He didn't even let his son explain his plan!
He gives him the best robe - this would have been the father's own robe. It would have made clear that the father was not going to wait for any payback, any groveling or contrition. The son was immediately restored into the family.
He gives him sandals or shoes. This would have indicated that the son was not a slave. He was a full member of the household. He would not have to work to earn his place back. He would not have to work to make up for his sin.
He gives him a ring. This was probably a sign of authourity. This meant that the father wasn't going to wait around to see if his son had truly changed. He wasn't going to give him a little bit of responsibility at a time and see if he could handle it. No, the son had full authourity to enter into business arrangements, to spend money, to purchase items, to sign contracts as a member of the family. This was a huge risk. This was not just a symbolic gesture. This meant that the son could waste the father's money all over again.
He kills the fattened calf. It seems like the father was preparing for this moment. The calf was fattened in anticipation of the son's return. This was not going to be an ordinary supper but a celebration feast where no expense would be spared. The son was home!
What had the son done to deserve this? Nothing! The father's love and acceptance are absolutely free. The father's love and acceptance are abundant - they will never run out. The lesson is that the grace of God is enough to pardon and restore every kind of sin and wrongdoing. It never, ever runs out. Not even if he has to forgive 7x70, 70x70 or 700x700 times.
Sunday, June 21, 2009
A Purpose Driven Life
Ephesians 2:10
This verse shows the role of works in my salvation. It is in the context of a great paragraph from Paul about how I was once dead in my sins but God has made me alive in Christ and raised me up in Christ to a heavenly position. He did this, not really for my good but so that I might be a trophy of his grace. So that people and spirits would look at me - more accurately, look at the Church - and have their jaws hit the floor in awe of God's amazing grace. I, Paul continues, was not saved by works but by the incredible gift of God in Christ so that I could do good works that God has prepared for me to do even before the beginning of time. Wow! The point Paul is making is that works doesn't result in salvation; salvation results in works.
I think there are is a problem with the way I usually read this verse. I usually read the "you" in this verse as singular. In the first person it would read, "I am God's masterpiece or handiwork." However, Paul is writing to a church in this letter and in the context, it is clear that Paul is talking in the plural. This means that in the first person it would read, "We are God's masterpiece." God's glory is displayed in a much greater way in the Church than in the individual. While it was certainly part of God's plan to save me, the greatness of his plan, his grace and his glory is seen in the big plan to save the Church.
So what does this mean for me? Well, first of all it gives me a great picture of God. His plan is amazing. His grace is astounding. When I step back from my individualistic view of faith and see the bigger agenda that God has, I simply have to stand in awe of him. Second, it means that the good works that God has prepared in advance for us is really the whole agenda he has for the Church through out history all around the world. This means that as I go to L.A., which is big from my perspective, that I am a part of something even bigger. It also means that God has something for me and the rest of the team to do in L.A. that is vital to his mission being accomplished in this world by the Church.
This verse shows the role of works in my salvation. It is in the context of a great paragraph from Paul about how I was once dead in my sins but God has made me alive in Christ and raised me up in Christ to a heavenly position. He did this, not really for my good but so that I might be a trophy of his grace. So that people and spirits would look at me - more accurately, look at the Church - and have their jaws hit the floor in awe of God's amazing grace. I, Paul continues, was not saved by works but by the incredible gift of God in Christ so that I could do good works that God has prepared for me to do even before the beginning of time. Wow! The point Paul is making is that works doesn't result in salvation; salvation results in works.
I think there are is a problem with the way I usually read this verse. I usually read the "you" in this verse as singular. In the first person it would read, "I am God's masterpiece or handiwork." However, Paul is writing to a church in this letter and in the context, it is clear that Paul is talking in the plural. This means that in the first person it would read, "We are God's masterpiece." God's glory is displayed in a much greater way in the Church than in the individual. While it was certainly part of God's plan to save me, the greatness of his plan, his grace and his glory is seen in the big plan to save the Church.
So what does this mean for me? Well, first of all it gives me a great picture of God. His plan is amazing. His grace is astounding. When I step back from my individualistic view of faith and see the bigger agenda that God has, I simply have to stand in awe of him. Second, it means that the good works that God has prepared in advance for us is really the whole agenda he has for the Church through out history all around the world. This means that as I go to L.A., which is big from my perspective, that I am a part of something even bigger. It also means that God has something for me and the rest of the team to do in L.A. that is vital to his mission being accomplished in this world by the Church.
Sunday, April 12, 2009
a time of peaceful coexistence
Matthew 13:24-30
The key words in this passage: parable, sowed, good seed, weeds. Jesus is using a word picture from agriculture: a farmer plants his field with good seed but when it sprouts, there are weeds among the wheat. Rather than pulling the weeds and risk uprooting the wheat, the farmer waits until harvest to deal with the wheat.
Jesus says that the kingdom of heaven is like a man who sows good seed in his field. I think Jesus is saying a couple of things: 1) that before the harvest, there may be those who look like they belong to the kingdom of heaven but do not and 2) that our job is not to uproot those who do not belong. The servants suggest getting rid of the weeds but the master is patient.
Sid and I have been talking a lot about this time of grace and peace that we currently live in. We can afford to be as gracious and peaceful as possible (without comprimising truth, of course) because there is a time of judgement coming. I think that some of us are too much like the servants - eager to root out the evil and if we happen to lose some of the wheat along the way... while collateral damage is the price you sometimes pay to get rid of evil.
The key words in this passage: parable, sowed, good seed, weeds. Jesus is using a word picture from agriculture: a farmer plants his field with good seed but when it sprouts, there are weeds among the wheat. Rather than pulling the weeds and risk uprooting the wheat, the farmer waits until harvest to deal with the wheat.
Jesus says that the kingdom of heaven is like a man who sows good seed in his field. I think Jesus is saying a couple of things: 1) that before the harvest, there may be those who look like they belong to the kingdom of heaven but do not and 2) that our job is not to uproot those who do not belong. The servants suggest getting rid of the weeds but the master is patient.
Sid and I have been talking a lot about this time of grace and peace that we currently live in. We can afford to be as gracious and peaceful as possible (without comprimising truth, of course) because there is a time of judgement coming. I think that some of us are too much like the servants - eager to root out the evil and if we happen to lose some of the wheat along the way... while collateral damage is the price you sometimes pay to get rid of evil.
Wednesday, December 31, 2008
a long distance miracle
Matthew 8:5-13
This would have been so confusing for the crowds that were following Jesus. Matthew makes it clear that crowds from all the regions of Israel were following Jesus, that the crowds were large and that they were very impressed with Jesus' ministry so far: he spoke with authourity and he was healing the sick. It reminds me a bit of the hysteria surrounding Barack Obama during his run for presidency: he is an amazing speaker which set him above his competitors and people were flocking to him.
Then, probably very shortly after his amazing speech on the mountain, Jesus encounters a Roman centurion. I think to understand the full impact of this story, I would have to understand the hatred that the Jews had for the Romans. The only thing that I think would come close is the hatred between Jews and Arabs today. If Jesus was hoping to remain popular with the crowds, he would let this man have it. He wasn't only a soldier who followed orders but a commander who gave orders that involved the occupation and subugation of the Jews. The crowd was probably hoping for a brilliant, cutting reply from Jesus, along the lines of, "Well that would be one less Roman to worry about."
There are a few things that stand out to me in this encounter. One is that the Centurion is one of the few, maybe even only, who asked Jesus to heal someone else who wasn't related to him. Most of the others pleaded for their own healing or the healing of an immediate family member. This certainly sets the Roman Centurion apart.
The other thing is this whole exchange about authourity and faith. It's been a bit of a puzzle for me to try to figure out how Jesus saw such faith in the centurion's response. Here's what I think: First, the centurion demonstrated humility in coming to Jesus and not sending a servant and in admitting that he was not worthy (as a Gentile) to have Jesus (a Jew) come to his house. I think this demonstrated a lot of faith: "I know you can't come because I am a Gentile but maybe you can do something."
Second, the centurion demonstrated faith in that he recognized the authourity of Jesus. What I think the centurion is saying is, "I know you, having authourity over all things, can heal my servant without being physically present because even I, a mere man and one who only has limited authourity over other men, expect my orders to be carried out immediately and fully. How much more could you, having complete authourity, just give the word and have my servant healed?"
Here's what I learn from this passage: I trust God way too little. My faith is so small! He is God and my finances, my health, my safety, my family, my future, my ministry is all under his authourity. All he has to do is say the word and it will be obeyed. I really have nothing to stress over or fear. Also, I have often put myself in the place of the Jews. I feel a sense of entitlement because I am a Christian. My sense of fairness states that I, as a follower of Jesus, should receive more blessing and honour than someone who doesn't follow Christ. This is bull-oney! Every blessing and honour that has come my way is a result of God's grace and I deserve it no more than anyone else. This is easy for me to say but hard for me to really believe. God, make me humble like the centurion. Give me faith like the centurion had. I know that you are good and all powerful. All things are under your authourity. I know that you are gracious. I see that in my life. Please take away my sense of entitlement and let me truly celebrate the blessings you pour out to me and to others as evidence of your extreme grace!
This would have been so confusing for the crowds that were following Jesus. Matthew makes it clear that crowds from all the regions of Israel were following Jesus, that the crowds were large and that they were very impressed with Jesus' ministry so far: he spoke with authourity and he was healing the sick. It reminds me a bit of the hysteria surrounding Barack Obama during his run for presidency: he is an amazing speaker which set him above his competitors and people were flocking to him.
Then, probably very shortly after his amazing speech on the mountain, Jesus encounters a Roman centurion. I think to understand the full impact of this story, I would have to understand the hatred that the Jews had for the Romans. The only thing that I think would come close is the hatred between Jews and Arabs today. If Jesus was hoping to remain popular with the crowds, he would let this man have it. He wasn't only a soldier who followed orders but a commander who gave orders that involved the occupation and subugation of the Jews. The crowd was probably hoping for a brilliant, cutting reply from Jesus, along the lines of, "Well that would be one less Roman to worry about."
There are a few things that stand out to me in this encounter. One is that the Centurion is one of the few, maybe even only, who asked Jesus to heal someone else who wasn't related to him. Most of the others pleaded for their own healing or the healing of an immediate family member. This certainly sets the Roman Centurion apart.
The other thing is this whole exchange about authourity and faith. It's been a bit of a puzzle for me to try to figure out how Jesus saw such faith in the centurion's response. Here's what I think: First, the centurion demonstrated humility in coming to Jesus and not sending a servant and in admitting that he was not worthy (as a Gentile) to have Jesus (a Jew) come to his house. I think this demonstrated a lot of faith: "I know you can't come because I am a Gentile but maybe you can do something."
Second, the centurion demonstrated faith in that he recognized the authourity of Jesus. What I think the centurion is saying is, "I know you, having authourity over all things, can heal my servant without being physically present because even I, a mere man and one who only has limited authourity over other men, expect my orders to be carried out immediately and fully. How much more could you, having complete authourity, just give the word and have my servant healed?"
Here's what I learn from this passage: I trust God way too little. My faith is so small! He is God and my finances, my health, my safety, my family, my future, my ministry is all under his authourity. All he has to do is say the word and it will be obeyed. I really have nothing to stress over or fear. Also, I have often put myself in the place of the Jews. I feel a sense of entitlement because I am a Christian. My sense of fairness states that I, as a follower of Jesus, should receive more blessing and honour than someone who doesn't follow Christ. This is bull-oney! Every blessing and honour that has come my way is a result of God's grace and I deserve it no more than anyone else. This is easy for me to say but hard for me to really believe. God, make me humble like the centurion. Give me faith like the centurion had. I know that you are good and all powerful. All things are under your authourity. I know that you are gracious. I see that in my life. Please take away my sense of entitlement and let me truly celebrate the blessings you pour out to me and to others as evidence of your extreme grace!
Wednesday, July 23, 2008
a new greeting
2 Thessalonians 1:1-4
This letter begins in almost the exact same way that the previous letter does, right down to an interesting way of addressing the church. Normally Paul emphasizes that the church or the people he is writing to belong to God (for example: "to the church of God in Corinth" or "to God's holy people in Philippi"). Here, as in 1 Thessalonians, Paul addresses the letter to "the church of the Thessalonians in God..." I am not sure what the significance of this change is, if any, but it is interesting to me that both letters to the Thessalonians contain this exact same address.
Paul greets his audience in his usual way: grace and peace. I've learned, in preparing for my sermon this week, that "peace" calls to mind the ancient Hebrew greeting of "shalom" which is more than the absence of conflict but the welfare and prosperity of the whole person and nation. Shalom is a blessing that calls on God to restore things in this world to the way they originally worked in the Garden of Eden. Paul is reminding us that this is still the hope of the disciple of Christ - that one day, through the finished work of Christ, all of creation will be restored to peace and that right now in our own soul, spirit and body we can experience that peace in our relationship with God, within ourselves, in our relationships with each other and in every circumstance of life.
I also learned that the Greek word for grace is very close to the traditional Roman greeting of "Hail" or "Rejoice" (also translated "greetings" because it was used so often as a greeting). Paul takes the traditional Hebrew and Roman greetings and gives them a new look, a new meaning: grace and peace to you from God the Father and the Lord Jesus Christ.
This has made me think about the words that I use to greet people. It is usually something along the lines of "How's it goin?" or "How are you?" The problem is that what is supposed to show concern and care for the other person has become an empty phrase because I use it so much. I think the same thing happened with Paul's greeting - we read it so often in his letters and recognize as the preamble to what he really wants to say so we glide right over it with out pausing to consider what he means by it. Grace and peace are hugely important to Paul - they are almost always his first prayer for the readers of his letter and, at least in the letters to the Thessalonians, they are his last prayer as well: "Now may the Lord of peace himself give you peace... the grace of our Lord Jesus Christ be with you all."
This letter begins in almost the exact same way that the previous letter does, right down to an interesting way of addressing the church. Normally Paul emphasizes that the church or the people he is writing to belong to God (for example: "to the church of God in Corinth" or "to God's holy people in Philippi"). Here, as in 1 Thessalonians, Paul addresses the letter to "the church of the Thessalonians in God..." I am not sure what the significance of this change is, if any, but it is interesting to me that both letters to the Thessalonians contain this exact same address.
Paul greets his audience in his usual way: grace and peace. I've learned, in preparing for my sermon this week, that "peace" calls to mind the ancient Hebrew greeting of "shalom" which is more than the absence of conflict but the welfare and prosperity of the whole person and nation. Shalom is a blessing that calls on God to restore things in this world to the way they originally worked in the Garden of Eden. Paul is reminding us that this is still the hope of the disciple of Christ - that one day, through the finished work of Christ, all of creation will be restored to peace and that right now in our own soul, spirit and body we can experience that peace in our relationship with God, within ourselves, in our relationships with each other and in every circumstance of life.
I also learned that the Greek word for grace is very close to the traditional Roman greeting of "Hail" or "Rejoice" (also translated "greetings" because it was used so often as a greeting). Paul takes the traditional Hebrew and Roman greetings and gives them a new look, a new meaning: grace and peace to you from God the Father and the Lord Jesus Christ.
This has made me think about the words that I use to greet people. It is usually something along the lines of "How's it goin?" or "How are you?" The problem is that what is supposed to show concern and care for the other person has become an empty phrase because I use it so much. I think the same thing happened with Paul's greeting - we read it so often in his letters and recognize as the preamble to what he really wants to say so we glide right over it with out pausing to consider what he means by it. Grace and peace are hugely important to Paul - they are almost always his first prayer for the readers of his letter and, at least in the letters to the Thessalonians, they are his last prayer as well: "Now may the Lord of peace himself give you peace... the grace of our Lord Jesus Christ be with you all."
Monday, July 21, 2008
grace and peace (reprise)
1 Thessalonians 5:23-28
Paul comes full circle at the end of his letter. He started by saying "grace and peace to you" in chapter one and he ends by talking about the God of peace and praying that "the grace of our Lord Jesus Christ be with you." The key ideas in this section are: peace, sanctify, the whole person (spirit, soul and body), faithful and grace.
Paul reminds the reader that the work of sanctification is the work of God. In all his other letters he talks about the role that the followers of Christ have in their own sanctification. He talks about putting on Christ and taking of the sinful nature and its desires. He talks about living by the Spirit and not by the sinful nature. It is clear that we have a role to play but it is equally clear that I can only fulfill that role through the power of God (the fruit that Paul calls me to exhibit in my life only comes as I learn to live by the Spirit and he produces that fruit in me). So, here, Paul says that God will sanctify us through and through - that he will keep our soul, spirit and body blameless at the coming of Christ.
Paul emphasizes that God is the God of peace by repeating himself a little bit. When we hear peace we often think in terms of lack of conflict. I live at peace when I am not in conflict with others. Canada is at peace when it is not involved in any wars. Peace, in biblical terms, was much more than that. Peace contained the idea of the ideal of the kingdom of God - a person was at peace when they were experiencing life as God intended for it to be experienced, when life most clearly mirrored life in the garden of Eden. The Hebrew word was "Shalom" and it meant the welfare of the whole person. I think Paul ties into this idea when he speaks of the whole person being santified. It's not just my spirit or my soul or my body but my spirit AND my soul AND my body.
The fact that we, as humans, rebelled against God means that we should not experience Shalom or peace. We deserve God's curse, not his blessing. And if anyone should work to restore Shalom it should be us but Paul reminds us that God is the God of peace - he is the one that worked through Christ on the cross to make peace possible and he is the one at work in our spirits, souls and bodies to allow us to experience peace now. This speaks of his grace - his incredible, unmerited favour! Amazing grace! How sweet the sound...
Paul comes full circle at the end of his letter. He started by saying "grace and peace to you" in chapter one and he ends by talking about the God of peace and praying that "the grace of our Lord Jesus Christ be with you." The key ideas in this section are: peace, sanctify, the whole person (spirit, soul and body), faithful and grace.
Paul reminds the reader that the work of sanctification is the work of God. In all his other letters he talks about the role that the followers of Christ have in their own sanctification. He talks about putting on Christ and taking of the sinful nature and its desires. He talks about living by the Spirit and not by the sinful nature. It is clear that we have a role to play but it is equally clear that I can only fulfill that role through the power of God (the fruit that Paul calls me to exhibit in my life only comes as I learn to live by the Spirit and he produces that fruit in me). So, here, Paul says that God will sanctify us through and through - that he will keep our soul, spirit and body blameless at the coming of Christ.
Paul emphasizes that God is the God of peace by repeating himself a little bit. When we hear peace we often think in terms of lack of conflict. I live at peace when I am not in conflict with others. Canada is at peace when it is not involved in any wars. Peace, in biblical terms, was much more than that. Peace contained the idea of the ideal of the kingdom of God - a person was at peace when they were experiencing life as God intended for it to be experienced, when life most clearly mirrored life in the garden of Eden. The Hebrew word was "Shalom" and it meant the welfare of the whole person. I think Paul ties into this idea when he speaks of the whole person being santified. It's not just my spirit or my soul or my body but my spirit AND my soul AND my body.
The fact that we, as humans, rebelled against God means that we should not experience Shalom or peace. We deserve God's curse, not his blessing. And if anyone should work to restore Shalom it should be us but Paul reminds us that God is the God of peace - he is the one that worked through Christ on the cross to make peace possible and he is the one at work in our spirits, souls and bodies to allow us to experience peace now. This speaks of his grace - his incredible, unmerited favour! Amazing grace! How sweet the sound...
Tuesday, May 20, 2008
coming to life
Colossians 2:13-15
The key words: uncircumcision, sinful nature. This passage contains the themes of death and life, debt and forgiveness, condemnation and justification. It also contains the image of a Roman victory parade where the defeated enemy is marched, weaponless and in disgrace, before the cheering crowds. The enemy in this case are the spiritual powers and authourities.
There is a significant surprise contained in this passage using the cross. The cross was the symbol of the justice and might of Rome. It was to put the condemned prisoner on public spectacle both so he could be ridiculed and shamed but also to inspire good behaviour on the part of the people (behave yourself or this could happen to you). While terrible, it was also just (in the Roman view). Here, Paul turns that all upside down - Jesus died, in a travesty of justice, on the very thing that was supposed to symbolize justice. If justice was to be truly served, it would be you and I that would die but here the cross is turned into a symbol of grace. Even further, Christ takes what was supposed to be a way of making a public spectacle of him and turns it in order to make a public spectacle of those forces opposed to him. I'm sure the impact is lost in this culture but in the culture to which Paul was writing this would have been huge (especially as they likely would have still seen people exposed to public spectacle on these instruments of justice).
The application is obvious and great- I am free from the debt of sin. I am made alive in Christ (through his death and resurrection) and I need to live out this freedom and life.
The key words: uncircumcision, sinful nature. This passage contains the themes of death and life, debt and forgiveness, condemnation and justification. It also contains the image of a Roman victory parade where the defeated enemy is marched, weaponless and in disgrace, before the cheering crowds. The enemy in this case are the spiritual powers and authourities.
There is a significant surprise contained in this passage using the cross. The cross was the symbol of the justice and might of Rome. It was to put the condemned prisoner on public spectacle both so he could be ridiculed and shamed but also to inspire good behaviour on the part of the people (behave yourself or this could happen to you). While terrible, it was also just (in the Roman view). Here, Paul turns that all upside down - Jesus died, in a travesty of justice, on the very thing that was supposed to symbolize justice. If justice was to be truly served, it would be you and I that would die but here the cross is turned into a symbol of grace. Even further, Christ takes what was supposed to be a way of making a public spectacle of him and turns it in order to make a public spectacle of those forces opposed to him. I'm sure the impact is lost in this culture but in the culture to which Paul was writing this would have been huge (especially as they likely would have still seen people exposed to public spectacle on these instruments of justice).
The application is obvious and great- I am free from the debt of sin. I am made alive in Christ (through his death and resurrection) and I need to live out this freedom and life.
Friday, May 9, 2008
preaching to every creature
Colossians 1:21-23
Paul expands on that it means for Christ to make peace between us and God by his death on the cross: we were alienated from God and enemies of God but through the body of Christ we are now reconciled to God and seen as holy in his sight. The physical body of Christ is subtly emphasized again (in the previous passage it was the blood of Christ). I wonder if Paul is laying the ground work for a defense of Christ's humanity or physicality.
The fullness of the gospel message is contained in these few verses: we were alienated from God because of our actions and in full rebellion against God because of our nature but we have been completely reconciled to God by the death and resurrection of Christ so that not even an accusation can be brought against us that would condemn us in the eyes of God. The death and resurrection of Christ has fully satisfied the justice of God.
I believe that Paul recognized the grace of God in his life in ways that I have never and that this is what motivated him to be so fervent for the gospel. In some ways it was easier for him because he surrendered to Christ as an adult and so he saw how evil he really was before he met Christ (even though he thought he was fulfilling God's will). But coming to Christ as a child and being brought up in a Christian home and Christian culture is no excuse for me to fail to recognize how great the grace of God is. I know my heart and as much as I might try to say that I have never done anything "that bad" I know that my desires still tend towards evil and rebellion. If it was not for the restraining and protecting grace of God, I know that I would be in deep trouble.
One last thought from this passage: Paul says that the gospel has been proclaimed to every creature under heaven. This is an interesting phrase and not one that I would usually associate with the gospel. I think it connects to the previous passage: through Christ God reconciling all things to himself. Humanity's rebellion against God did not just affect humanity's relationship with God but echoed through the spiritual world and had devestating effects on all of creation. The good news message of Jesus means that humans can be reconciled to God but also that all of creation will one day fulfill the ultimate purpose for which it was created and that is good news for creation as well as us.
Paul expands on that it means for Christ to make peace between us and God by his death on the cross: we were alienated from God and enemies of God but through the body of Christ we are now reconciled to God and seen as holy in his sight. The physical body of Christ is subtly emphasized again (in the previous passage it was the blood of Christ). I wonder if Paul is laying the ground work for a defense of Christ's humanity or physicality.
The fullness of the gospel message is contained in these few verses: we were alienated from God because of our actions and in full rebellion against God because of our nature but we have been completely reconciled to God by the death and resurrection of Christ so that not even an accusation can be brought against us that would condemn us in the eyes of God. The death and resurrection of Christ has fully satisfied the justice of God.
I believe that Paul recognized the grace of God in his life in ways that I have never and that this is what motivated him to be so fervent for the gospel. In some ways it was easier for him because he surrendered to Christ as an adult and so he saw how evil he really was before he met Christ (even though he thought he was fulfilling God's will). But coming to Christ as a child and being brought up in a Christian home and Christian culture is no excuse for me to fail to recognize how great the grace of God is. I know my heart and as much as I might try to say that I have never done anything "that bad" I know that my desires still tend towards evil and rebellion. If it was not for the restraining and protecting grace of God, I know that I would be in deep trouble.
One last thought from this passage: Paul says that the gospel has been proclaimed to every creature under heaven. This is an interesting phrase and not one that I would usually associate with the gospel. I think it connects to the previous passage: through Christ God reconciling all things to himself. Humanity's rebellion against God did not just affect humanity's relationship with God but echoed through the spiritual world and had devestating effects on all of creation. The good news message of Jesus means that humans can be reconciled to God but also that all of creation will one day fulfill the ultimate purpose for which it was created and that is good news for creation as well as us.
Monday, February 25, 2008
God's kindness expressed
Ephesians 2:1-10
Paul reminds the Ephesians where they came from: dead in their transgressions and sins but, now, made alive with Christ. He reminds them that they are made alive, raised up and seated - in Christ - in the heavenly realms with Christ, that God expresses his kindness to them in Christ and that they are created in Christ for good works. Paul contrasts living by the spirit who is at work in the disobedient (which is actually death) with the life that God offers in Christ. He repeats the phrase that it is by grace we have been saved - this is a point that Paul loves to emphasize in his writings.
This passage contains the idea that we are somehow on display for God's glory - according to v. 6-7, we have been raised with Christ and seated with him in the heavenly realms so that God might display the incomparable riches of his grace and the kindness he expresses to us in Christ to the coming age. God points to us as his trophies - as proof that he is gracious beyond compare and kind beyond all measure. There are two ways that we present God's grace and kindness: first, because it is only grace that saves us. It points to God's immeasurable grace and kindness because we were dead and incapable of doing anything to earn his favour or to make ourselves alive. In Christ, God made us alive by his grace. Second, when we fulfill the purpose for which we have been created (to do good works which God has prepared in advance for us to do) we show that God's grace and kindness is powerful and effective. He doesn't just save us but he restores us to the purpose for which we were originally created: to display his glory (we are his handiwork or masterpiece) and to do his work.
All of this is only in or through or with Christ. God, keep me from the arrogance of the religious elite and the Pharisees. Remind me that without your grace (completely undeserved favour), I would be dead in my transgressions and sins and in slavery to the spirit who is at work in those who are disobedient. Thank you for giving me your Spirit. Help me to keep in step with him.
Paul reminds the Ephesians where they came from: dead in their transgressions and sins but, now, made alive with Christ. He reminds them that they are made alive, raised up and seated - in Christ - in the heavenly realms with Christ, that God expresses his kindness to them in Christ and that they are created in Christ for good works. Paul contrasts living by the spirit who is at work in the disobedient (which is actually death) with the life that God offers in Christ. He repeats the phrase that it is by grace we have been saved - this is a point that Paul loves to emphasize in his writings.
This passage contains the idea that we are somehow on display for God's glory - according to v. 6-7, we have been raised with Christ and seated with him in the heavenly realms so that God might display the incomparable riches of his grace and the kindness he expresses to us in Christ to the coming age. God points to us as his trophies - as proof that he is gracious beyond compare and kind beyond all measure. There are two ways that we present God's grace and kindness: first, because it is only grace that saves us. It points to God's immeasurable grace and kindness because we were dead and incapable of doing anything to earn his favour or to make ourselves alive. In Christ, God made us alive by his grace. Second, when we fulfill the purpose for which we have been created (to do good works which God has prepared in advance for us to do) we show that God's grace and kindness is powerful and effective. He doesn't just save us but he restores us to the purpose for which we were originally created: to display his glory (we are his handiwork or masterpiece) and to do his work.
All of this is only in or through or with Christ. God, keep me from the arrogance of the religious elite and the Pharisees. Remind me that without your grace (completely undeserved favour), I would be dead in my transgressions and sins and in slavery to the spirit who is at work in those who are disobedient. Thank you for giving me your Spirit. Help me to keep in step with him.
Sunday, January 13, 2008
Paul's credentials continued
Galatians 1:18-24
Paul's point seems to be that the gospel he received was directly from God. He further establishes his credentials by pointing out that the apostles did not mentor or teach him - he is not a disciple of Peter or James or John, etc. He was taught directly by Jesus and therefore has apostolic authourity to speak truth. I believe that Paul is doing this to establish his authourity to contradict the teaching of the Judaizers - those who insisted that Gentile believers keep certain Old Testament teachings (circumcision being one that they insisted on). Paul is making it clear that the message of grace, the teaching that there is no ceremony necessary for salvation, comes directly from God.
I don't have a lot of personal application from this passage except to wonder if I've added ceremony and tradition (in the sense of Pharisaical or Judaizer traditions) to the message of grace. I think that my tendency is to make sure that people who come to Jesus reach a certain moral level or at least show a certain contrite-ness before they come. The message of Jesus is "If you are thirsty, come drink. If you are weary, come rest. If you are sinner, come receive forgiveness. If you are lost, I will find you." Jesus does all the work.
Dear God, please help me to remember the message of salvation is a message of grace. Help me to live this message out - to reflect your grace in a world that teaches you have to earn, you have to perform, you have to measure up.
Paul's point seems to be that the gospel he received was directly from God. He further establishes his credentials by pointing out that the apostles did not mentor or teach him - he is not a disciple of Peter or James or John, etc. He was taught directly by Jesus and therefore has apostolic authourity to speak truth. I believe that Paul is doing this to establish his authourity to contradict the teaching of the Judaizers - those who insisted that Gentile believers keep certain Old Testament teachings (circumcision being one that they insisted on). Paul is making it clear that the message of grace, the teaching that there is no ceremony necessary for salvation, comes directly from God.
I don't have a lot of personal application from this passage except to wonder if I've added ceremony and tradition (in the sense of Pharisaical or Judaizer traditions) to the message of grace. I think that my tendency is to make sure that people who come to Jesus reach a certain moral level or at least show a certain contrite-ness before they come. The message of Jesus is "If you are thirsty, come drink. If you are weary, come rest. If you are sinner, come receive forgiveness. If you are lost, I will find you." Jesus does all the work.
Dear God, please help me to remember the message of salvation is a message of grace. Help me to live this message out - to reflect your grace in a world that teaches you have to earn, you have to perform, you have to measure up.
Friday, August 24, 2007
Knowledge Based Passion
Romans 10:1-13
Observe:
Key words: righteousness, law, faith, confess, believe
Contrasted ideas: righteousness from God through faith vs. righteousness through the law
Interpretation:
Paul is connecting back to the beginning of chapter 9 where he talks about his desire to see Israel saved. He mourns their status because they had been given so much revelation from God and because he is an Israelite as well. He also connects to the over all theme of his letter (the just shall live by faith) in that his main point is that righteousness is obtained from God through faith and not by following the law (or doing good works).
The key verse is v. 9 because it sums up Paul's argument: salvation comes from acknowledging the deity of Christ and believing with your heart (emotions, will and intellect) that Christ was raised from the dead by God.
Application:
This reminds me of the graciousness of God: he does not demand that I do incredible heroic acts in order to be saved but to simply call on his name. This is so gracious of him because he has every right to judge (and condemn) me based on my deeds but he has agreed to allow the righteousness of Christ to become my righteousness through faith.
I am reminded again that my status before God has nothing to do with me and I am humbled again. At times I am arrogant in my thinking because I fall into the trap of believing that there was something in my character or abilities or accomplishments that attracted God to me. The truth is that I am saved only through faith and by the grace of God.
Observe:
Key words: righteousness, law, faith, confess, believe
Contrasted ideas: righteousness from God through faith vs. righteousness through the law
Interpretation:
Paul is connecting back to the beginning of chapter 9 where he talks about his desire to see Israel saved. He mourns their status because they had been given so much revelation from God and because he is an Israelite as well. He also connects to the over all theme of his letter (the just shall live by faith) in that his main point is that righteousness is obtained from God through faith and not by following the law (or doing good works).
The key verse is v. 9 because it sums up Paul's argument: salvation comes from acknowledging the deity of Christ and believing with your heart (emotions, will and intellect) that Christ was raised from the dead by God.
Application:
This reminds me of the graciousness of God: he does not demand that I do incredible heroic acts in order to be saved but to simply call on his name. This is so gracious of him because he has every right to judge (and condemn) me based on my deeds but he has agreed to allow the righteousness of Christ to become my righteousness through faith.
I am reminded again that my status before God has nothing to do with me and I am humbled again. At times I am arrogant in my thinking because I fall into the trap of believing that there was something in my character or abilities or accomplishments that attracted God to me. The truth is that I am saved only through faith and by the grace of God.
Tuesday, July 10, 2007
declared righteous (or just) by faith
Romans 4:16-25
Observe:
"Faith" is a key word in this passage again. It is contrasted with "law" a little bit (not as much as in previous passages). Abraham continues to be a key person - he is the father of us all in that he had faith and was given righteousness just as we have faith and are given righteousness by God. "Credited" and "righteousness" are key words as well, especially at the end of the passage.
I also notice a bit of an idealistic picture when it comes to Abraham: he never wavered in his faith in regard to the promise of God that he would be the father of many nations. However, the story of Abraham shows that he did have a few crises of faith: he lied about Sarah being his wife and he tried to make God's promise come through human measures like having sex with his wife's maid. Obviously Paul is using a bit of hyperbole to prove his point.
There is a great image of hopelessness in this passage: Abraham was as good as dead and Sarah's womb was old and barren and yet Abraham still had faith. This shows me that God's work depends on God's ability not on my (or anyone else's) perceived ability.
Interpret:
Paul is summing up the first part of his argument or thesis: The just will live by faith. Here, Paul has proved, using the example of Abraham, that righteousness (be declared just) comes from God through faith, not through works. He has shown that no one can be declared righteous by works (Romans 3) because there is no one who does good, that no one can be declared righteous through the law because the law brings condemnation (Romans 3:20) and that all are guilty of breaking God's standards whether they have the written law or not (Romans 1-2; 3:23). Abraham is his final witness in this part of his argument: he was declared righteous not because he was circumcised or because he followed the law but because he believed God. Therefore, righteousness is by faith and we are declared just by faith in God who raised Jesus (who was delivered to death for our sins and raised again for our justification) from the dead. From here, Paul will talk about how we have life and how we should live in light of this amazing truth.
Apply:
There is not a tonne of practical application to this teaching - it is very philosophical and theological. However, it does speak to an attitude adjustment that I need to continue to make: I have been declared righteous and just, not by any merit of my own but by the merit of God. My righteousness speaks of God's character and ability. The fact that I have been made just speaks to the fact that I am helpless and hopeless apart from the death and resurrection of Jesus Christ and the grace of God.
Observe:
"Faith" is a key word in this passage again. It is contrasted with "law" a little bit (not as much as in previous passages). Abraham continues to be a key person - he is the father of us all in that he had faith and was given righteousness just as we have faith and are given righteousness by God. "Credited" and "righteousness" are key words as well, especially at the end of the passage.
I also notice a bit of an idealistic picture when it comes to Abraham: he never wavered in his faith in regard to the promise of God that he would be the father of many nations. However, the story of Abraham shows that he did have a few crises of faith: he lied about Sarah being his wife and he tried to make God's promise come through human measures like having sex with his wife's maid. Obviously Paul is using a bit of hyperbole to prove his point.
There is a great image of hopelessness in this passage: Abraham was as good as dead and Sarah's womb was old and barren and yet Abraham still had faith. This shows me that God's work depends on God's ability not on my (or anyone else's) perceived ability.
Interpret:
Paul is summing up the first part of his argument or thesis: The just will live by faith. Here, Paul has proved, using the example of Abraham, that righteousness (be declared just) comes from God through faith, not through works. He has shown that no one can be declared righteous by works (Romans 3) because there is no one who does good, that no one can be declared righteous through the law because the law brings condemnation (Romans 3:20) and that all are guilty of breaking God's standards whether they have the written law or not (Romans 1-2; 3:23). Abraham is his final witness in this part of his argument: he was declared righteous not because he was circumcised or because he followed the law but because he believed God. Therefore, righteousness is by faith and we are declared just by faith in God who raised Jesus (who was delivered to death for our sins and raised again for our justification) from the dead. From here, Paul will talk about how we have life and how we should live in light of this amazing truth.
Apply:
There is not a tonne of practical application to this teaching - it is very philosophical and theological. However, it does speak to an attitude adjustment that I need to continue to make: I have been declared righteous and just, not by any merit of my own but by the merit of God. My righteousness speaks of God's character and ability. The fact that I have been made just speaks to the fact that I am helpless and hopeless apart from the death and resurrection of Jesus Christ and the grace of God.
Wednesday, May 16, 2007
Opening Arguments
Romans 1:14-17
If the book of Romans was a doctoral thesis, then the first 15 verses are like the dedication and preface or introduction and verses 16-17 are the opening arguments for Paul's case (or his thesis that he will argue for the rest of the book). Verse 17b makes a good outline for the book of Romans: The just will live by faith. The actual outline is "By faith, the just will live." Some of Paul's argument is laid out just before that: the gospel displays the power and glory of God because in the gospel a righteousness from God is revealed (later we'll see that this righteousness does not come from observing the law but by God's grace, accepted through faith, therefore "The just will live by faith.").
The gospel displays the power of God because it is the story of how God takes a powerless and depraved human race and offers them righteousness and restoration - not through any effort on their part but based solely on the grace of God - if they will simply believe and submit to Jesus' right to rule their lives. What is there to be ashamed of in that?
I think that if I were to honestly examine my life, I am ashamed of the gospel and so is most of Christianity. However, lets not deflect the focus off of myself. I have subtly changed the gospel to: "what are you missing from your life? Christ can meet that felt need or desire." Now the gospel is not the power of God to restore people to their true purpose for their creation but the gospel is nothing more than "God is like a more intelligent Dr. Phil; he can solve your problems without exposing them to an international tv audience." The part of the gospel that I have removed is the part about us being sinners, depraved, in rebellion against God and absolutely 100% deserving of his wrath. As Jeremiah says: "Yet I call this to mind and therefore I have hope: because of the Lord's great love, we are not consumed." God's grace is lessened and cheapened and his glory and power diminished when I don't include the parts about God's holiness and righteousness, my absolute inability to meet that standard and his grace to grant me righteousness (from God) anyway.
If the book of Romans was a doctoral thesis, then the first 15 verses are like the dedication and preface or introduction and verses 16-17 are the opening arguments for Paul's case (or his thesis that he will argue for the rest of the book). Verse 17b makes a good outline for the book of Romans: The just will live by faith. The actual outline is "By faith, the just will live." Some of Paul's argument is laid out just before that: the gospel displays the power and glory of God because in the gospel a righteousness from God is revealed (later we'll see that this righteousness does not come from observing the law but by God's grace, accepted through faith, therefore "The just will live by faith.").
The gospel displays the power of God because it is the story of how God takes a powerless and depraved human race and offers them righteousness and restoration - not through any effort on their part but based solely on the grace of God - if they will simply believe and submit to Jesus' right to rule their lives. What is there to be ashamed of in that?
I think that if I were to honestly examine my life, I am ashamed of the gospel and so is most of Christianity. However, lets not deflect the focus off of myself. I have subtly changed the gospel to: "what are you missing from your life? Christ can meet that felt need or desire." Now the gospel is not the power of God to restore people to their true purpose for their creation but the gospel is nothing more than "God is like a more intelligent Dr. Phil; he can solve your problems without exposing them to an international tv audience." The part of the gospel that I have removed is the part about us being sinners, depraved, in rebellion against God and absolutely 100% deserving of his wrath. As Jeremiah says: "Yet I call this to mind and therefore I have hope: because of the Lord's great love, we are not consumed." God's grace is lessened and cheapened and his glory and power diminished when I don't include the parts about God's holiness and righteousness, my absolute inability to meet that standard and his grace to grant me righteousness (from God) anyway.
Monday, April 16, 2007
Peace and Love
Ephesians 6:21-24
I see two sides to Paul: there's Paul the revolutionary who speaks the truth boldly and stirs up trouble and riots in every city and then there's the gentle relational Paul who shows very intimate care and concern for the disciples of Christ. The gentle, relational Paul is the Paul I see here in these verses. He knows that the Ephesian church is interested in his well-being and ministry and he is sending someone (probably carrying the letter) to tell them.
I want to be that kind of pastor: the pastor who is not afraid of truth but always speaks it in the context of loving relationships. I want my staff and students to know that I care about them very much (because I do) and I am very concerned for their well-being and ministry. If I want the closing words on the letter of my life to be "Peace, love and grace to you through God our Father and our Lord Jesus Christ" then I need to be speaking peace, love and grace in everything that I do and say - both up front and in personal relationships.
I see two sides to Paul: there's Paul the revolutionary who speaks the truth boldly and stirs up trouble and riots in every city and then there's the gentle relational Paul who shows very intimate care and concern for the disciples of Christ. The gentle, relational Paul is the Paul I see here in these verses. He knows that the Ephesian church is interested in his well-being and ministry and he is sending someone (probably carrying the letter) to tell them.
I want to be that kind of pastor: the pastor who is not afraid of truth but always speaks it in the context of loving relationships. I want my staff and students to know that I care about them very much (because I do) and I am very concerned for their well-being and ministry. If I want the closing words on the letter of my life to be "Peace, love and grace to you through God our Father and our Lord Jesus Christ" then I need to be speaking peace, love and grace in everything that I do and say - both up front and in personal relationships.
Sunday, March 18, 2007
Your Grace Still Amazes Me!
Ephesians 2:19-22
This passage continues where Paul left off earlier - I, as a Gentile, am very fortunate to be included in the covenant of God. I was not one of the chosen people, not one of the chosen nation. Now, because of Jesus, I am no longer a stranger and foreigner in the kingdom of God. In fact, now I am at the very center of the city of God because I am part of the temple. Again, this is nothing to be proud or arrogant about - it is all because of the grace of God and the sacrifice of Jesus Christ. It's still amazes me to think of the depths that I have come from and the heights to which God, in his grace, has lifted me.
Because I have grown up in a Christian home and environment, it is hard for me to fully fathom that my place, apart from Christ, was that of a stranger and foreigner to the promises of God. They have been a part of my life ever since I can remember. The "rituals" of Christianity are so familiar to me that I can't imagine my life without them. I think this is evidence of God's grace as well. I could have been born to a family who didn't know God in a place where it was very unlikely that I would ever hear of the true God. I could have remained un-chosen. The more I think about, the more I remain amazed by God's grace.
And then I come to the end of the passage to a wonderful image of the temple of God - a temple that I am a part of. I know that Paul says in Corinthians that my body is the temple of God but I like this image even better - that as the unified Church of Christ, we are the dwelling of God. The unity between Gentile and Jew, man and woman, child and adult, slave and free testifies to God's presence in this earth and inspires worship. This unity could never be achieved apart from him. It is laid on the cornerstone of Christ and his sacrifice. And as great as this temple is, I still wonder like Solomon: "But will God really dwell on the earth with men? The heavens, the highest heavens cannot contain you. How much less this temple..." More evidence of God's amazing grace!
This passage continues where Paul left off earlier - I, as a Gentile, am very fortunate to be included in the covenant of God. I was not one of the chosen people, not one of the chosen nation. Now, because of Jesus, I am no longer a stranger and foreigner in the kingdom of God. In fact, now I am at the very center of the city of God because I am part of the temple. Again, this is nothing to be proud or arrogant about - it is all because of the grace of God and the sacrifice of Jesus Christ. It's still amazes me to think of the depths that I have come from and the heights to which God, in his grace, has lifted me.
Because I have grown up in a Christian home and environment, it is hard for me to fully fathom that my place, apart from Christ, was that of a stranger and foreigner to the promises of God. They have been a part of my life ever since I can remember. The "rituals" of Christianity are so familiar to me that I can't imagine my life without them. I think this is evidence of God's grace as well. I could have been born to a family who didn't know God in a place where it was very unlikely that I would ever hear of the true God. I could have remained un-chosen. The more I think about, the more I remain amazed by God's grace.
And then I come to the end of the passage to a wonderful image of the temple of God - a temple that I am a part of. I know that Paul says in Corinthians that my body is the temple of God but I like this image even better - that as the unified Church of Christ, we are the dwelling of God. The unity between Gentile and Jew, man and woman, child and adult, slave and free testifies to God's presence in this earth and inspires worship. This unity could never be achieved apart from him. It is laid on the cornerstone of Christ and his sacrifice. And as great as this temple is, I still wonder like Solomon: "But will God really dwell on the earth with men? The heavens, the highest heavens cannot contain you. How much less this temple..." More evidence of God's amazing grace!
Tuesday, March 13, 2007
Functional Art
Ephesians 2:4-10
I think this answers the question about what it means when it says "the riches of his glorious inheritance in the saints" (1:18b) I think it's talking about the saints (us) being the inheritance of God. Here's my reasoning: By grace, God has raised us up with Christ and seated us with Christ in the heavenly realms in Christ so that he might display the imcomparable riches of his grace, expressed to us in his kindness in Christ (that's a lot of with and in Christs! 2:5b-7). In other words, all the saints are the evidence or display or God's rich grace and kindness expressed to us in Christ Jesus. Because of the common phrasing, it seems like these two statements are connected (as well as the statement calling us God's possession - 1:14).
The phrase "heavenly realms" appears a few times in this book: 1:3 - we've been blessed in the heavenly realms, 1:22 - Christ is seated in the heavenly realms, 2:6 - we are seated in the heavenly realms, 3:11 - we are evidence of God's wisdom to the rulers of the heavenly realms, 6:12 - our struggle is against the spiritual forces of evil in the heavenly realms. Paul is very aware of the eternal implications of our actions here in time. What we do on earth does echo in eternity (thank you Gladiator!). He is also very confident of eternity, talking as if we are already seated with Christ in heaven and as if the display of God's glory is already complete. I think Paul gets this confidence from 1:13-14 - the Holy Spirit guarantees our inheritance. It's a sure thing!
Finally, Paul says that we have been saved to be God's workmanship (the Greek connotation is "work of art"), created to do good works. We are not just useless paintings hanging on his wall. We are functional art, created to display God's glory, the incomporable riches of his grace and mercy. We are on display for all to see and marvel at. Our role is to point to the glory of our Creator - not just the rulers of the heavenly realms but the people here on earth as well. God has painted or sculpted us with his image and, now that we are redeemed, the image of God has been (and is still being) restored in us. We are to bear that image in the cosmic art gallery to the glory of God.
I think this answers the question about what it means when it says "the riches of his glorious inheritance in the saints" (1:18b) I think it's talking about the saints (us) being the inheritance of God. Here's my reasoning: By grace, God has raised us up with Christ and seated us with Christ in the heavenly realms in Christ so that he might display the imcomparable riches of his grace, expressed to us in his kindness in Christ (that's a lot of with and in Christs! 2:5b-7). In other words, all the saints are the evidence or display or God's rich grace and kindness expressed to us in Christ Jesus. Because of the common phrasing, it seems like these two statements are connected (as well as the statement calling us God's possession - 1:14).
The phrase "heavenly realms" appears a few times in this book: 1:3 - we've been blessed in the heavenly realms, 1:22 - Christ is seated in the heavenly realms, 2:6 - we are seated in the heavenly realms, 3:11 - we are evidence of God's wisdom to the rulers of the heavenly realms, 6:12 - our struggle is against the spiritual forces of evil in the heavenly realms. Paul is very aware of the eternal implications of our actions here in time. What we do on earth does echo in eternity (thank you Gladiator!). He is also very confident of eternity, talking as if we are already seated with Christ in heaven and as if the display of God's glory is already complete. I think Paul gets this confidence from 1:13-14 - the Holy Spirit guarantees our inheritance. It's a sure thing!
Finally, Paul says that we have been saved to be God's workmanship (the Greek connotation is "work of art"), created to do good works. We are not just useless paintings hanging on his wall. We are functional art, created to display God's glory, the incomporable riches of his grace and mercy. We are on display for all to see and marvel at. Our role is to point to the glory of our Creator - not just the rulers of the heavenly realms but the people here on earth as well. God has painted or sculpted us with his image and, now that we are redeemed, the image of God has been (and is still being) restored in us. We are to bear that image in the cosmic art gallery to the glory of God.
Monday, March 12, 2007
It's Alive!!
Ephesians 2:1-5
The contrast here is incredible: we are the body of Christ - the "fullness of him who fills everything in every way." (1:23 - something I can't wrap my mind around. We, as the followers of Jesus, somehow are seen by God as the fullness of Jesus here on earth? I don't think that we have a clue about the way that God sees us. Sure, we may believe that we will become the fullness of Christ when we reach heaven but God sees that as a reality now! I think this is part of the hope to which he called us - v. 18. It's no wonder that Paul prays that our eyes would be enlightened to this!). However, Paul reminds us where we came from: dead in our transgressions and sins. This is not about us realizing our full potential as human beings or anything like that. We had no potential! Paul makes it really clear that this is about the grace of God: we deserved nothing except God's wrath because we gratified our own selfish cravings and desires and were capable of nothing because we were dead in our sin but God made us alive in Christ and raised us up to realize our potential as the Church (and in Christ it is already realized somehow...).
Look at all the attributes of God in just three verses (3-5): wrath indicating God's justice and holiness; great love; rich in mercy; grace. Paul not only had a great understanding of the individual attributes of God's character, he also had a great understanding of how they fit together.
The contrast here is incredible: we are the body of Christ - the "fullness of him who fills everything in every way." (1:23 - something I can't wrap my mind around. We, as the followers of Jesus, somehow are seen by God as the fullness of Jesus here on earth? I don't think that we have a clue about the way that God sees us. Sure, we may believe that we will become the fullness of Christ when we reach heaven but God sees that as a reality now! I think this is part of the hope to which he called us - v. 18. It's no wonder that Paul prays that our eyes would be enlightened to this!). However, Paul reminds us where we came from: dead in our transgressions and sins. This is not about us realizing our full potential as human beings or anything like that. We had no potential! Paul makes it really clear that this is about the grace of God: we deserved nothing except God's wrath because we gratified our own selfish cravings and desires and were capable of nothing because we were dead in our sin but God made us alive in Christ and raised us up to realize our potential as the Church (and in Christ it is already realized somehow...).
Look at all the attributes of God in just three verses (3-5): wrath indicating God's justice and holiness; great love; rich in mercy; grace. Paul not only had a great understanding of the individual attributes of God's character, he also had a great understanding of how they fit together.
Friday, March 2, 2007
Bossing Around Rich People
1 Timothy 6:17-21
I think most people would agree in theory that wealth is more uncertain than God but in practice, I think we generally trust money more than God. Paul tells Timothy to command those who are rich not to depend on their riches but to do good with them. In fact, Paul says that unless they share and are generous, they won't really experience the abundant life (he calls it the life that is truly life). Again, this goes against conventional wisdom: to truly enjoy life, I just need a bit more.
Here's my question: have we gone to soft on issues of wealth and status in the Body of Christ? We call people to account on all kinds of things like adultery, fornication, homosexuality. We judge politicians on their stand on such moral issues as same sex marriage and abortion and yet we say nothing (or very little) about the use of money and the treatment of the poor. If we are truly going to major on the majors, as Pastor Ian has been known to say, shouldn't we be speaking about money a lot more and shouldn't we avoid soft-selling the message of the Bible?
In the end, grace! Grace because none of us deserve God's blessing. Grace because none of us can earn eternal life or the favour of God. Grace because we are going to keep missing the mark. Grace!
I think most people would agree in theory that wealth is more uncertain than God but in practice, I think we generally trust money more than God. Paul tells Timothy to command those who are rich not to depend on their riches but to do good with them. In fact, Paul says that unless they share and are generous, they won't really experience the abundant life (he calls it the life that is truly life). Again, this goes against conventional wisdom: to truly enjoy life, I just need a bit more.
Here's my question: have we gone to soft on issues of wealth and status in the Body of Christ? We call people to account on all kinds of things like adultery, fornication, homosexuality. We judge politicians on their stand on such moral issues as same sex marriage and abortion and yet we say nothing (or very little) about the use of money and the treatment of the poor. If we are truly going to major on the majors, as Pastor Ian has been known to say, shouldn't we be speaking about money a lot more and shouldn't we avoid soft-selling the message of the Bible?
In the end, grace! Grace because none of us deserve God's blessing. Grace because none of us can earn eternal life or the favour of God. Grace because we are going to keep missing the mark. Grace!
Monday, January 22, 2007
Unlimited Patience
1 Timothy 1:16
Jesus showed Paul mercy so that He could display his "unlimited patience" as an example for those who would believe after Paul. Paul recognizes that there was no merit in himself that motivated God to choose him. He recognizes himself as the worst of sinners. This is not false modesty. Paul is not waiting for someone to assure him that he is not the worst of sinners. Paul realizes that his rebellion against God, his blasphemy, persecution and violence were of the worst sort of offences agaist God. It is only as Paul sees the severity of his sin that he can see the greatness of God's grace and the immensity of Christ's patience.
God, please show me the severity of my sin so that I can better understand, and display, the greatness of your grace and the immensity of your patience.
No wonder that Paul bursts into praise: "Now to the King eternal, immortal, invisible, the only God, be honour and glory for ever and ever. Amen."
Jesus showed Paul mercy so that He could display his "unlimited patience" as an example for those who would believe after Paul. Paul recognizes that there was no merit in himself that motivated God to choose him. He recognizes himself as the worst of sinners. This is not false modesty. Paul is not waiting for someone to assure him that he is not the worst of sinners. Paul realizes that his rebellion against God, his blasphemy, persecution and violence were of the worst sort of offences agaist God. It is only as Paul sees the severity of his sin that he can see the greatness of God's grace and the immensity of Christ's patience.
God, please show me the severity of my sin so that I can better understand, and display, the greatness of your grace and the immensity of your patience.
No wonder that Paul bursts into praise: "Now to the King eternal, immortal, invisible, the only God, be honour and glory for ever and ever. Amen."
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