Matthew 12:1-8
The key words and concepts in this section are: Sabbath, lawful and unlawful, and Lord. Jesus gives two examples of people that do not keep the strict requirement of the law: David and his men who ate bread from the temple that was not lawful to eat but was overlooked because it preserved their life and the priests who work on the Sabbath but are excused because they are looking after the temple.
I'm not sure if "at that time" indicates that this happened immediately after chapter 11 or if it is more along the lines of "at another time" or "another thing that happened while Jesus was here". Whatever the case, Matthew includes this story because it speaks to Jesus' authourity to interpret the Law and his authourity over the Law; he is Lord of the Sabbath. This means that Christ defines the Sabbath, the Sabbath does not define or restrict Christ.
The other key is that Jesus is setting himself up as greater than the temple which was THE symbol and center of the Jewish religion. His argument is this: the priests can profane the Sabbath because they serve the temple which is great. Therefore the disciples can profane the Sabbath because they serve Jesus who is greater. The main point is that Jesus is setting himself up in opposition to or as superior to religion. There is no longer a system needed to approach God - everyone can have access to his holy presence through Christ. The temple was a symbol of the holy presence of God on earth but Jesus was the essential physical manifestation of God's holy presence. Jesus is obviously greater than the temple.
Jesus' main point is that mercy is greater than sacrifice. In other words that there is something more important than a strict observance of the law: honouring God, serving people and preserving life has to take precedence. I wonder what I have set up in my own life as more important than Christ. I wonder if there are rules that I keep to the detriment of honouring God. I wonder if there are legalistic tendencies in my life that rob God of his glory.
Showing posts with label law. Show all posts
Showing posts with label law. Show all posts
Tuesday, March 24, 2009
Thursday, October 23, 2008
the difference between abolishing and fulfilling
Matthew 5:17-20
This is a tough passage for me to figure out. First I have to remember that Matthew is writing to Jewish audience what Jesus said to a Jewish audience. So I have to consider a) what Matthew's purpose is for including this passage and b) what Jesus' purpose was in saying it in the first place. I think that Matthew includes it because the Jewish audience would have remembered the accusations against Jesus: that he broke and dishonored the Law. Matthew is using the words of Jesus himself to tell them that he didn't dishonor the Law but, just the opposite, brought full honor and authority back to the Law. Jesus likely said these words for some of the same purposes but also to remind the people that they had been living according to human tradition and ideas about the Law and hadn't really been living to the standard of the Law's true intent.
The key words in this passage are: "abolish" as compared to "fulfill", "smallest letter", "least stroke of a pen". "Least" is a word that gets repeated a few times: "least stroke of a pen", "least of these commands" and "least in the kingdom of heaven". Jesus does seem to indicate that there is a hierarchy of laws and that there will be a hierarchy in the kingdom of heaven. The kingdom of heaven is a theme in this passage (in fact in the whole sermon on the mount).
The difficult thing for me is figuring out what Jesus means. What he seems to say is that the Law must be fully obeyed (even to the smallest commandment). However, looking at the life of Jesus, we see that he broke commands about working on the Sabbath. Even as I say that, I wonder if Jesus broke established tradition surrounding the Law and didn't break the Law itself. Certainly Paul had no issues with "breaking" parts of the Law - specifically baptism, etc. - and certainly Jesus cannot expect us to keep the parts of the Law surrounding the sacrificial system of the temple because a) there is no temple right now and b) the teaching of Scripture is pretty clear that the sacrificial system was a temporary sign that pointed to the ultimate and eternal sacrifice that Jesus made of himself on the cross.
In the context of the whole Sermon, teaching and life of Jesus and Scripture, it is likely that Jesus is teaching against the hypocritical tradition that surrounds the Law that allows for loopholes and justification and misses the whole point of the Law (for example, saying that you can spit on a rock on the Sabbath but can't spit on dirt because that would make clay which equals work probably means that we've missed the point of the Sabbath). The question still remains, what does this mean for me? Do I have to obey even the smallest command and teach others to do the same? That would certainly seem like the "plain meaning" of Jesus' teaching in this paragraph but this doesn't seem to match the context and the rest of his life and teaching. Perhaps Jesus is reminding us that there is something more than the letter of the Law that needs to be considered. We have to obey the full meaning or intent of the Law. So we as followers of Jesus under the new covenant do not have to follow all the Laws about ceremonies and sacrifices and cloth blends and kosher meats but we do have to do everything in Christ's power to love God with all we have and are and love our neighbour as ourselves. Jesus will teach in the following sections that I must not only live up to the letter of the Law when it comes to murder and adultery and divorce but that I must represent the character of God in my interactions with all humanity in terms of purity, love and dignity.
This truly is a righteousness that surpasses the oral tradition of the Pharisees and teachers of the law. My only hope is that the righteousness of Christ will be substituted for my unrighteousness because I, in myself, cannot live up to that standard. Maybe that's the point.
This is a tough passage for me to figure out. First I have to remember that Matthew is writing to Jewish audience what Jesus said to a Jewish audience. So I have to consider a) what Matthew's purpose is for including this passage and b) what Jesus' purpose was in saying it in the first place. I think that Matthew includes it because the Jewish audience would have remembered the accusations against Jesus: that he broke and dishonored the Law. Matthew is using the words of Jesus himself to tell them that he didn't dishonor the Law but, just the opposite, brought full honor and authority back to the Law. Jesus likely said these words for some of the same purposes but also to remind the people that they had been living according to human tradition and ideas about the Law and hadn't really been living to the standard of the Law's true intent.
The key words in this passage are: "abolish" as compared to "fulfill", "smallest letter", "least stroke of a pen". "Least" is a word that gets repeated a few times: "least stroke of a pen", "least of these commands" and "least in the kingdom of heaven". Jesus does seem to indicate that there is a hierarchy of laws and that there will be a hierarchy in the kingdom of heaven. The kingdom of heaven is a theme in this passage (in fact in the whole sermon on the mount).
The difficult thing for me is figuring out what Jesus means. What he seems to say is that the Law must be fully obeyed (even to the smallest commandment). However, looking at the life of Jesus, we see that he broke commands about working on the Sabbath. Even as I say that, I wonder if Jesus broke established tradition surrounding the Law and didn't break the Law itself. Certainly Paul had no issues with "breaking" parts of the Law - specifically baptism, etc. - and certainly Jesus cannot expect us to keep the parts of the Law surrounding the sacrificial system of the temple because a) there is no temple right now and b) the teaching of Scripture is pretty clear that the sacrificial system was a temporary sign that pointed to the ultimate and eternal sacrifice that Jesus made of himself on the cross.
In the context of the whole Sermon, teaching and life of Jesus and Scripture, it is likely that Jesus is teaching against the hypocritical tradition that surrounds the Law that allows for loopholes and justification and misses the whole point of the Law (for example, saying that you can spit on a rock on the Sabbath but can't spit on dirt because that would make clay which equals work probably means that we've missed the point of the Sabbath). The question still remains, what does this mean for me? Do I have to obey even the smallest command and teach others to do the same? That would certainly seem like the "plain meaning" of Jesus' teaching in this paragraph but this doesn't seem to match the context and the rest of his life and teaching. Perhaps Jesus is reminding us that there is something more than the letter of the Law that needs to be considered. We have to obey the full meaning or intent of the Law. So we as followers of Jesus under the new covenant do not have to follow all the Laws about ceremonies and sacrifices and cloth blends and kosher meats but we do have to do everything in Christ's power to love God with all we have and are and love our neighbour as ourselves. Jesus will teach in the following sections that I must not only live up to the letter of the Law when it comes to murder and adultery and divorce but that I must represent the character of God in my interactions with all humanity in terms of purity, love and dignity.
This truly is a righteousness that surpasses the oral tradition of the Pharisees and teachers of the law. My only hope is that the righteousness of Christ will be substituted for my unrighteousness because I, in myself, cannot live up to that standard. Maybe that's the point.
Saturday, January 26, 2008
in the custody of the law
Galatians 3:21-25
The key words are: law and faith (both repeated several times) and custody or supervision. The TNIV translation makes it sound like Paul is comparing the law to being in jail: the law kept us confined to keep us from being too unrighteous. When Christ came, custody was handed over to him and we experienced a new freedom in faith. The cultural comparison is to a tutor (that's not quite the right word, I don't think) who is placed in charge of a child until he comes of age. This tutor was generally quite strict, charged with the task of preparing the child for adulthood. This meant that there were generally lots of rules, lots of tasks to be accomplished, etc. When Christ comes, he frees us from the custody of the tutor and all his rules and tasks.
So who am I more like - the tutor or Jesus? Am I adding rules and tasks to people's faith or am I helping them find the freedom of being declared just by faith in Jesus? Am I promoting the old law of trying to achieve God's favour through ceremony and living by the rules or am I promoting the new law of love: Love God with all you have and are, love your neighbour as yourself and that's it!? I know my tendency - it's to control and force conformation, not to set free. God, help me to reflect the character of your Son and the message of the gospel in everything I do and say.
The key words are: law and faith (both repeated several times) and custody or supervision. The TNIV translation makes it sound like Paul is comparing the law to being in jail: the law kept us confined to keep us from being too unrighteous. When Christ came, custody was handed over to him and we experienced a new freedom in faith. The cultural comparison is to a tutor (that's not quite the right word, I don't think) who is placed in charge of a child until he comes of age. This tutor was generally quite strict, charged with the task of preparing the child for adulthood. This meant that there were generally lots of rules, lots of tasks to be accomplished, etc. When Christ comes, he frees us from the custody of the tutor and all his rules and tasks.
So who am I more like - the tutor or Jesus? Am I adding rules and tasks to people's faith or am I helping them find the freedom of being declared just by faith in Jesus? Am I promoting the old law of trying to achieve God's favour through ceremony and living by the rules or am I promoting the new law of love: Love God with all you have and are, love your neighbour as yourself and that's it!? I know my tendency - it's to control and force conformation, not to set free. God, help me to reflect the character of your Son and the message of the gospel in everything I do and say.
Wednesday, January 23, 2008
plant a seed
Galatians 3:15-21
The key words of this passage are: covenant, law, seed(s), promise. Paul's argument is that the the promise given to Abraham is not dependent on the law, nor is it done away with by the law. The law was given to contain (not sure that's the best word but I couldn't think of another) or restrain (is that any better?) sin until the promise was fulfilled. He bases his argument on one letter, saying that Abraham was promised seed not seeds and therefore the promise is about Jesus not about all his descendants. This seems like shaky hermeneutics based on our present use of the word seed (a seed package doesn't just have one seed in it, we seem to use seed and seeds interchangeable to speak of the plural).
Paul remains adamant that righteousness is not achieved by doing works or keeping the law. This week I'm listening to Bruxy Cavey speak all about how the gospel is the good news message that God became one of us to show us God's love, save us from sin and destroy religion. This is Paul's message: we don't need the temple rituals, we don't need the law, we don't need religious practices because Jesus is the mediator between us and God (implying that it is not the church, it is not our religious practices, it is not the temple sacrificial system, it is not the law). When I add religion, I am one of the hypocrites and Pharisees that Jesus challenged and spoke against so often. God, I repent of falling in love with my structures and rituals rather than growing in my love and experience of Jesus. Please save me from my tendency to worship forms rather than the substance.
The key words of this passage are: covenant, law, seed(s), promise. Paul's argument is that the the promise given to Abraham is not dependent on the law, nor is it done away with by the law. The law was given to contain (not sure that's the best word but I couldn't think of another) or restrain (is that any better?) sin until the promise was fulfilled. He bases his argument on one letter, saying that Abraham was promised seed not seeds and therefore the promise is about Jesus not about all his descendants. This seems like shaky hermeneutics based on our present use of the word seed (a seed package doesn't just have one seed in it, we seem to use seed and seeds interchangeable to speak of the plural).
Paul remains adamant that righteousness is not achieved by doing works or keeping the law. This week I'm listening to Bruxy Cavey speak all about how the gospel is the good news message that God became one of us to show us God's love, save us from sin and destroy religion. This is Paul's message: we don't need the temple rituals, we don't need the law, we don't need religious practices because Jesus is the mediator between us and God (implying that it is not the church, it is not our religious practices, it is not the temple sacrificial system, it is not the law). When I add religion, I am one of the hypocrites and Pharisees that Jesus challenged and spoke against so often. God, I repent of falling in love with my structures and rituals rather than growing in my love and experience of Jesus. Please save me from my tendency to worship forms rather than the substance.
Monday, January 21, 2008
father abraham had many sons and I am one of them
Galatians 3:7-14
The kye words are: justified, law, faith, curse, blessing. Paul's point is that those who are relying on observing the law to achieve righteouseness are under a curse: no one can keep the law entirely and if you don't keep the enitre law, you are under a curse. The only way to achieve righteousness is by faith in Jesus Christ. This is possible becasue Jesus took the curse when he hung on the cross. Soe the curse has been removed by Jesus and if we accept that by fiath, we are delcared righteous.
Paul also points out that this blessing had been promised through Abraham and that through faith we are all the heirs of his blessing.
I think it is so neat to see how God has unfolded his plan from the very beginning of time. I really get excited because it causes me to look forward and wonder how God will continue to unfold his plan. I know that some peopel think they have it all figured out (the "left behind serious" for expample), but I am pretty sure that God will take us all by suprorise just like he did the first time! Then we'll look back and see how it all fits togheter and stand in awe once again! Paul is hitting on the same point agian: that we are justified by fiath in Jesus alone and that we must not add anything to that message. So, the lesson I have been learning all along is reinforced: I must not use the message of Jesus to manipulate my students, I must must not use it to advance my one agenda. I must speak and live grace.
The kye words are: justified, law, faith, curse, blessing. Paul's point is that those who are relying on observing the law to achieve righteouseness are under a curse: no one can keep the law entirely and if you don't keep the enitre law, you are under a curse. The only way to achieve righteousness is by faith in Jesus Christ. This is possible becasue Jesus took the curse when he hung on the cross. Soe the curse has been removed by Jesus and if we accept that by fiath, we are delcared righteous.
Paul also points out that this blessing had been promised through Abraham and that through faith we are all the heirs of his blessing.
I think it is so neat to see how God has unfolded his plan from the very beginning of time. I really get excited because it causes me to look forward and wonder how God will continue to unfold his plan. I know that some peopel think they have it all figured out (the "left behind serious" for expample), but I am pretty sure that God will take us all by suprorise just like he did the first time! Then we'll look back and see how it all fits togheter and stand in awe once again! Paul is hitting on the same point agian: that we are justified by fiath in Jesus alone and that we must not add anything to that message. So, the lesson I have been learning all along is reinforced: I must not use the message of Jesus to manipulate my students, I must must not use it to advance my one agenda. I must speak and live grace.
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.
Friday, August 10, 2007
wretched
Romans 7:14-25
Observe:
Key words: law, sin, death.
Contrasts the spiritual aspect of the law with the unspiritual aspect of Paul (and therefore us).
Contrasts God's law with the law of sin.
Interpret:
Paul is saying that the law is spiritual and therefore good but that his depravity has taken the good intended by the law and twisted it to bring about evil and death. He has the desire to do what the law requires but cannot because he is such a slave to sin. In his regenerated state, his desire to do good is increased, because he has the law of God at work in him. However, even with that, there is still the law of sin at work, seeking to keep him enslaved to sin. In the end, the only way he can be rescued is through Jesus Christ.
Paul's whole point is that the law does not bring life, even though that is what it was intended to do. Life, therefore, must come through faith in Christ (just as the law does not bring righteousness but righteousness comes through faith in Christ).
Apply:
Some people think that this whole section describes Paul before he became a Christian. Thankfully Paul talks about this struggle in the present tense. This gives me a lot of hope that I am not alone in my struggle against sin: I still don't do the things that I want to do and do the things that I don't want to do. My tendency has been to make rules for myself and I think there is some merit in that (Christ commands us to cut off those things that cause us to sin) however, I have also seen that creating more rules creates more opportunity for failure and shame. I need to find out how I can rely on Christ rather than create rules for myself. How do I increase my faith so that I can truly live?
Observe:
Key words: law, sin, death.
Contrasts the spiritual aspect of the law with the unspiritual aspect of Paul (and therefore us).
Contrasts God's law with the law of sin.
Interpret:
Paul is saying that the law is spiritual and therefore good but that his depravity has taken the good intended by the law and twisted it to bring about evil and death. He has the desire to do what the law requires but cannot because he is such a slave to sin. In his regenerated state, his desire to do good is increased, because he has the law of God at work in him. However, even with that, there is still the law of sin at work, seeking to keep him enslaved to sin. In the end, the only way he can be rescued is through Jesus Christ.
Paul's whole point is that the law does not bring life, even though that is what it was intended to do. Life, therefore, must come through faith in Christ (just as the law does not bring righteousness but righteousness comes through faith in Christ).
Apply:
Some people think that this whole section describes Paul before he became a Christian. Thankfully Paul talks about this struggle in the present tense. This gives me a lot of hope that I am not alone in my struggle against sin: I still don't do the things that I want to do and do the things that I don't want to do. My tendency has been to make rules for myself and I think there is some merit in that (Christ commands us to cut off those things that cause us to sin) however, I have also seen that creating more rules creates more opportunity for failure and shame. I need to find out how I can rely on Christ rather than create rules for myself. How do I increase my faith so that I can truly live?
Wednesday, August 8, 2007
twisted preferences
Romans 7:7-13
I just have a couple of minutes today so let me get right to it. Paul's point is that not only does the law not justify us (chapter 3) but it does not bring us life. It was intended to but, because I am so broken and twisted that I prefer and am enticed by what is forbidden, in simply saying I was not to do something, the law produced the desire to do that very thing which results in death. This is not a fault of the law but with me. The theological term is depravity - I prefer my own glory and the glory of the created things to the glory of God. Not only do I prefer it but I actively seek to undermine the glory of God. The result of all of this? Death.
If I am looking for life, I will not find it in the law. I will not find life by making rules about being a Christian. I will not find life there at all. And yet that is what I do. The law does not bring life! I need to stop creating and relying on the law and start pursuing life!
I just have a couple of minutes today so let me get right to it. Paul's point is that not only does the law not justify us (chapter 3) but it does not bring us life. It was intended to but, because I am so broken and twisted that I prefer and am enticed by what is forbidden, in simply saying I was not to do something, the law produced the desire to do that very thing which results in death. This is not a fault of the law but with me. The theological term is depravity - I prefer my own glory and the glory of the created things to the glory of God. Not only do I prefer it but I actively seek to undermine the glory of God. The result of all of this? Death.
If I am looking for life, I will not find it in the law. I will not find life by making rules about being a Christian. I will not find life there at all. And yet that is what I do. The law does not bring life! I need to stop creating and relying on the law and start pursuing life!
Tuesday, July 24, 2007
Tonight's the night the world begins again...
Romans 5:18-21
So, I have good news - my wife and I adopted a baby boy and we just got to bring him home on Saturday night. We were so excited! My wife travelled in the back of the car just so she could sit beside him all the way home - even though all he does is sleep. When we brought him into church, everyone was gathered around to see and in the service I got to introduce him to everyone (I held him up over my head like a trophy! I certainly felt like I had won a championship!). It such exciting news that I find myself sharing it with everyone - I just got off the phone with Canadian Blood Services (I missed my appointment last week in all the excitement) and I told the wonderful lady on the phone my good news. I couldn't help it! It just spills out of me.
Paul is announcing some incredible news here: the human race, living under the condemnation of God as a result of one man's trespass, has hope for life because of one man's act of righteousness. Incredible! Even more incredible than our little son (as hard as that might be to imagine). This is simply wonderful news - I, and the rest of humanity, don't have to live under the cloud and weight of God's judgement and wrath any longer because one man (Jesus - in case you hadn't figured that out yet) acted in righteousness and provided justification, available for us all. If the result of disobeying God is death, the result of this man's obedience means life!
This fits into the rest of Paul's argument: not only are we saved from judgement but we are made alive through faith in Jesus Christ. The law doesn't save us from judgement - it doesn't even bring life. The law, according to Paul, is meant to highlight the need we have for redemption. It causes our way of living to stand out in stark contrast to the holiness of God. It is the act of Jesus that brings us life!
Great news! I wonder why it doesn't burst out of me like the news about my son does?
So, I have good news - my wife and I adopted a baby boy and we just got to bring him home on Saturday night. We were so excited! My wife travelled in the back of the car just so she could sit beside him all the way home - even though all he does is sleep. When we brought him into church, everyone was gathered around to see and in the service I got to introduce him to everyone (I held him up over my head like a trophy! I certainly felt like I had won a championship!). It such exciting news that I find myself sharing it with everyone - I just got off the phone with Canadian Blood Services (I missed my appointment last week in all the excitement) and I told the wonderful lady on the phone my good news. I couldn't help it! It just spills out of me.
Paul is announcing some incredible news here: the human race, living under the condemnation of God as a result of one man's trespass, has hope for life because of one man's act of righteousness. Incredible! Even more incredible than our little son (as hard as that might be to imagine). This is simply wonderful news - I, and the rest of humanity, don't have to live under the cloud and weight of God's judgement and wrath any longer because one man (Jesus - in case you hadn't figured that out yet) acted in righteousness and provided justification, available for us all. If the result of disobeying God is death, the result of this man's obedience means life!
This fits into the rest of Paul's argument: not only are we saved from judgement but we are made alive through faith in Jesus Christ. The law doesn't save us from judgement - it doesn't even bring life. The law, according to Paul, is meant to highlight the need we have for redemption. It causes our way of living to stand out in stark contrast to the holiness of God. It is the act of Jesus that brings us life!
Great news! I wonder why it doesn't burst out of me like the news about my son does?
Monday, July 9, 2007
Father Abraham had many sons... and I am one of them
Romans 4:9-15
Observations:
The words that are repeated are: circumcised, uncircumcised, faith, credited, righteousness, father. The ideas that are contrasted and compared are circumcised/uncircumcised and faith/law. The people mentioned are Abraham and his offspring - Paul argues that everyone who has faith in God is Abraham's offspring whether they are circumcised (Jews) or not (Gentiles).
Interpretation:
"This blessedness" (v. 9) refers to the quote in v. 7-8: blessed are those who have been forgiven. Paul argues that this blessedness (and, therefore, forgiveness) is not just of the circumcised. The argument goes like this: Abraham was credited righteousness because of his faith (not because of his works) and this credit was given to him before he was circumcised. Therefore, circumcision is not necessary for righteousness to be credited to our account (in other words, Gentiles don't need to convert to Judaism to become believers in Christ) and Abraham, in his example of faith, is the spiritual father of both the Jewish and Gentile-ish(?) believer.
Paul is referring back to the blessing that Abraham received: many offspring (like the dust of the earth), possession of the land of Canaan and that all nations would be blessed through him. Ultimately, all nations are blessed because Abraham was the ancestor of the Messiah but also because we are the spiritual offspring of Abraham.
It is interesting that James uses this same example to prove that faith without works is dead. He says that Abraham was credited righteousness because he acted on his belief and until he acted on that faith, there was no righteousness credited to his account.
Application:
I am really struck by the logical flow of Paul's arguments. I really enjoy the balance of emotion and reason that Paul achieves. I personally tend to lean on the law which doesn't make sense. I don't even live up to my own standards and I try to impose those standards on others. I know that as a follower of Christ there are standards for me to live up to but I can't achieve those standards without the intervention of the Holy Spirit. This means that my role as youth pastor is not to impose standards on people but to use those standards, and our failure to reach them, to point out our need for Christ, then to teach students how to depend on Christ.
Observations:
The words that are repeated are: circumcised, uncircumcised, faith, credited, righteousness, father. The ideas that are contrasted and compared are circumcised/uncircumcised and faith/law. The people mentioned are Abraham and his offspring - Paul argues that everyone who has faith in God is Abraham's offspring whether they are circumcised (Jews) or not (Gentiles).
Interpretation:
"This blessedness" (v. 9) refers to the quote in v. 7-8: blessed are those who have been forgiven. Paul argues that this blessedness (and, therefore, forgiveness) is not just of the circumcised. The argument goes like this: Abraham was credited righteousness because of his faith (not because of his works) and this credit was given to him before he was circumcised. Therefore, circumcision is not necessary for righteousness to be credited to our account (in other words, Gentiles don't need to convert to Judaism to become believers in Christ) and Abraham, in his example of faith, is the spiritual father of both the Jewish and Gentile-ish(?) believer.
Paul is referring back to the blessing that Abraham received: many offspring (like the dust of the earth), possession of the land of Canaan and that all nations would be blessed through him. Ultimately, all nations are blessed because Abraham was the ancestor of the Messiah but also because we are the spiritual offspring of Abraham.
It is interesting that James uses this same example to prove that faith without works is dead. He says that Abraham was credited righteousness because he acted on his belief and until he acted on that faith, there was no righteousness credited to his account.
Application:
I am really struck by the logical flow of Paul's arguments. I really enjoy the balance of emotion and reason that Paul achieves. I personally tend to lean on the law which doesn't make sense. I don't even live up to my own standards and I try to impose those standards on others. I know that as a follower of Christ there are standards for me to live up to but I can't achieve those standards without the intervention of the Holy Spirit. This means that my role as youth pastor is not to impose standards on people but to use those standards, and our failure to reach them, to point out our need for Christ, then to teach students how to depend on Christ.
Tuesday, July 3, 2007
boasting is out
Romans 3:27-31
Observations:
Paul uses rhetorical questions to make his point (a technique he uses frequently - especially in Romans). There is a contrast/comparison between the circumcised (or Jews) and uncircumcised (or Gentiles) as well as a contrast between justification by faith and justification by the law.
Interpretation:
Paul is saying that because there is only one God (the most important belief of Jewish faith: "The Lord our God is one...") that there is therefore only one way of salvation for both the Jew and the Gentile: through faith. This means that there is nothing to boast about because justification is not about what a person does but what a person believes or where a person places his faith. Paul is not saying that the Law is useless and should be abolished. He is saying that apart from faith, a person cannot keep the Law but after being saved, a person is empowered by God's Spirit to uphold the Law.
Application:
I remember a commercial for microwave pizza from a few years ago. Two guys were arguing about putting a personal pizza in the microwave; one guy saying that it would get soggy and the other guy insisting that it could be done. The commercial ends with the guys eating the pizza from the microwave with a nice crispy crust. The second guy has a smug attitude about it all and the first guy brings him back to earth by saying, "It's not like you invented it!"
That reminds me of the Christian faith. It is easy to get smug, to boast that I have found the right way to gain God's favour but I need to relax because it's not like I invented it. I haven't earned God's favour - it was given to me through Christ and I simply believed or had faith. There's not much to boast about there!
Observations:
Paul uses rhetorical questions to make his point (a technique he uses frequently - especially in Romans). There is a contrast/comparison between the circumcised (or Jews) and uncircumcised (or Gentiles) as well as a contrast between justification by faith and justification by the law.
Interpretation:
Paul is saying that because there is only one God (the most important belief of Jewish faith: "The Lord our God is one...") that there is therefore only one way of salvation for both the Jew and the Gentile: through faith. This means that there is nothing to boast about because justification is not about what a person does but what a person believes or where a person places his faith. Paul is not saying that the Law is useless and should be abolished. He is saying that apart from faith, a person cannot keep the Law but after being saved, a person is empowered by God's Spirit to uphold the Law.
Application:
I remember a commercial for microwave pizza from a few years ago. Two guys were arguing about putting a personal pizza in the microwave; one guy saying that it would get soggy and the other guy insisting that it could be done. The commercial ends with the guys eating the pizza from the microwave with a nice crispy crust. The second guy has a smug attitude about it all and the first guy brings him back to earth by saying, "It's not like you invented it!"
That reminds me of the Christian faith. It is easy to get smug, to boast that I have found the right way to gain God's favour but I need to relax because it's not like I invented it. I haven't earned God's favour - it was given to me through Christ and I simply believed or had faith. There's not much to boast about there!
Wednesday, June 13, 2007
creating a law for themselves...
Romans 2:12-16
Observe:
The law is a key word in this passage, repeated 10 times. The idea of righteousness and judgement continue to be key. Paul is contrasting the judgement that those who don't have the law (the Gentiles) will receive to what those who do have the law (the Jews) will receive. Paul concludes that the law is not just what is written in the Bible but is the conscience and morality of humans.
A phrase that stands out is "my gospel" (v. 16). Paul identifies so closely to the good news of Jesus Christ that he makes it his own.
Interpret:
Paul is continuing his thought from v. 11 - God does not show favouritism. The proof is that he doesn't use the law to judge people who never had the law. That would mean that the Jews were his favourites since they were the ones that he revealed the law to.
The main argument of this passage picks up on what Paul said in 1:20 - humans are without excuse before God, even if they never had the law, because they can see the attributes of God in creation (chapter 1) and they have a conscience (chapter 2). Paul argues that because we have all done things that have gone against our conscience, we all stand guilty before God. For the Jews, the Law is the standard of holiness but for the Gentiles, the law of God is written in our conscience and our hearts. Even without knowledge of the law, there is knowledge of right and wrong.
This fits into this chapter specifically because it is all about the justice of God: God's judgement is based on the truth (v.2), on our deeds (v 6-11) and on the knowledge of God and his standard we have (v. 12-15).
Apply
This speaks to God's justice. He will do what is right and just in every circumstance. It also speaks of God's patience because, while he is revealing his wrath against wickedness in the present, he is waiting to pour out the full extent of his wrath until the day of judgement. The only reason he is delaying his judgement is to give more of us time to repent. This is incredibly kind and patient of God.
I need the Holy Spirit to make my conscience soft again. I've justified my sinfulness for so long that I've effectively shut off my conscience and silenced the voice of the Spirit in certain areas of my life. Since my conscience is one of the ways that God communicates to me, then I am desperate to open up that channel of communication again.
Observe:
The law is a key word in this passage, repeated 10 times. The idea of righteousness and judgement continue to be key. Paul is contrasting the judgement that those who don't have the law (the Gentiles) will receive to what those who do have the law (the Jews) will receive. Paul concludes that the law is not just what is written in the Bible but is the conscience and morality of humans.
A phrase that stands out is "my gospel" (v. 16). Paul identifies so closely to the good news of Jesus Christ that he makes it his own.
Interpret:
Paul is continuing his thought from v. 11 - God does not show favouritism. The proof is that he doesn't use the law to judge people who never had the law. That would mean that the Jews were his favourites since they were the ones that he revealed the law to.
The main argument of this passage picks up on what Paul said in 1:20 - humans are without excuse before God, even if they never had the law, because they can see the attributes of God in creation (chapter 1) and they have a conscience (chapter 2). Paul argues that because we have all done things that have gone against our conscience, we all stand guilty before God. For the Jews, the Law is the standard of holiness but for the Gentiles, the law of God is written in our conscience and our hearts. Even without knowledge of the law, there is knowledge of right and wrong.
This fits into this chapter specifically because it is all about the justice of God: God's judgement is based on the truth (v.2), on our deeds (v 6-11) and on the knowledge of God and his standard we have (v. 12-15).
Apply
This speaks to God's justice. He will do what is right and just in every circumstance. It also speaks of God's patience because, while he is revealing his wrath against wickedness in the present, he is waiting to pour out the full extent of his wrath until the day of judgement. The only reason he is delaying his judgement is to give more of us time to repent. This is incredibly kind and patient of God.
I need the Holy Spirit to make my conscience soft again. I've justified my sinfulness for so long that I've effectively shut off my conscience and silenced the voice of the Spirit in certain areas of my life. Since my conscience is one of the ways that God communicates to me, then I am desperate to open up that channel of communication again.
Tuesday, January 23, 2007
The Law is Good!
1 Timothy 1:8-11
There is a proper use for the law: it is not for the righteous but for anything that is contrary to the sound doctrine of the gospel of Jesus Christ. I often don't really know what my relationship should be to the law. Paul reminds me over and over that we are not under the law but under grace but Jesus made it clear that he didn't come to abolish the law but to fulfill it (what does that mean?). Paul's teaching would make it seem that the law is at least not as good as the gospel and yet here he makes it clear that the law has a role to play and in Romans 7 that the law was meant to bring life (sin used the opportunity of the law to bring death instead).
Paul makes an assertion that the law is not for the righteous. In conjunction with the teaching in Romans 7, I think Paul is saying that the law is useful for those who are living apart from Christ to show them that they have failed to meet the standard of holiness that God has and to open their eyes to the fact that they are dead apart from Christ. The law is good in that it makes us aware of the sin in our lives and, hopefully, drives us to Christ to find life. The evangelism program "The Way of the Master" effectively uses this approach (although it also teaches that the unique shape of a banana proves that evolution is wrong... I'm sure that stands up really well in biology class!).
Does Paul mean that we shouldn't use the law on Christians? That there is something greater that we can appeal to in encouraging each other to continue in the faith and righteousness? If so, what is it that we appeal to? Or does it mean that when a Christian falls into sin and is now living contrary to sound doctrine that the law has a role to play (implying that the sinning Christian is no longer "righteous")?
There is a proper use for the law: it is not for the righteous but for anything that is contrary to the sound doctrine of the gospel of Jesus Christ. I often don't really know what my relationship should be to the law. Paul reminds me over and over that we are not under the law but under grace but Jesus made it clear that he didn't come to abolish the law but to fulfill it (what does that mean?). Paul's teaching would make it seem that the law is at least not as good as the gospel and yet here he makes it clear that the law has a role to play and in Romans 7 that the law was meant to bring life (sin used the opportunity of the law to bring death instead).
Paul makes an assertion that the law is not for the righteous. In conjunction with the teaching in Romans 7, I think Paul is saying that the law is useful for those who are living apart from Christ to show them that they have failed to meet the standard of holiness that God has and to open their eyes to the fact that they are dead apart from Christ. The law is good in that it makes us aware of the sin in our lives and, hopefully, drives us to Christ to find life. The evangelism program "The Way of the Master" effectively uses this approach (although it also teaches that the unique shape of a banana proves that evolution is wrong... I'm sure that stands up really well in biology class!).
Does Paul mean that we shouldn't use the law on Christians? That there is something greater that we can appeal to in encouraging each other to continue in the faith and righteousness? If so, what is it that we appeal to? Or does it mean that when a Christian falls into sin and is now living contrary to sound doctrine that the law has a role to play (implying that the sinning Christian is no longer "righteous")?
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