Psalm 34
This is a psalm of David written as a response to his deliverance from Abimelek. I can't help but here the ecstatic relief in the tone of the psalm. I would expect the psalm to be less focused because of the emotions David must have felt and yet it is incredibly disciplined: the text notes indicate that this was an acrostic poem.
There are a couple of themes in the psalm. The first is praise. David begins with a call to praise and then gives his reason for praise. It isn't long before David seizes this teachable moment to instruct the congregation. David's main point is that the Lord protects those who fear him. This theme is repeated through out the rest of the psalm with a brief pause to instruct his fellow worshipers in how to fear the Lord: turn from evil and do good.
It would be easy to read a formulaic faith in this psalm because David pretty much lays it out as a formula: turn from evil and do good and the Lord will hear your prayer and deliver you from trouble. The problem with this formula is that it doesn't work and adds pressure to me. If I am experiencing trouble the obvious conclusion is that the Lord is not hearing my prayer because I do not fear him enough or have not done enough good. Sometimes there is truth to this conclusion but sometimes there is not. Job would stand as a witness that this formula cannot be upheld 100% of the time. This is why I see this psalm as a sort of proverb: a general truth that has some exceptions. Sort of like the rule of thumb: it's right 9 times out of 10 (including this one... I'll leave you to do the math on that!). However, the formula is ultimately right. Ultimately the righteous will be delivered. Ultimately evil will be defeated. Ultimately those who fear the Lord will be vindicated.
This is what I like about the psalms: there are psalms that reflect almost every emotion and circumstance in my life. In times of victory and deliverance, I can sing this psalm with David. In times of brokeness and darkness, I know that even though I walk through the valley of the darkest shadow the Lord is with me. His rod and staff will bring me comfort. I do not have to fear any evil. He is with me in the present and I will take refuge in him until that day when he ultimately delivers me.
Showing posts with label righteousness. Show all posts
Showing posts with label righteousness. Show all posts
Monday, September 13, 2010
Wednesday, July 21, 2010
The Seeking Generation
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.
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.
Tuesday, July 6, 2010
Impossible
Psalm 15
This is another one of David's psalms. This one is not a lament but instead lists the attributes of the person who may dwell in the presence of God. Looking at the structure of the Hebrew poem, it looks like there are four main ideas with two sub ideas under the first three main ideas and one sub idea under the fourth main idea. The four main ideas are: those whose walk is blameless (integrity), who have no slander on their tongues (relationships), who despise those whose ways are vile (values) and who lend money to the poor without interest (money).
There is a bold statement made at the end of the psalm: "whoever does these things will never be shaken." I'm not sure that David means that they will never doubt or never face trials or never suffer. If he does mean that, I think we have sufficient evidence to show that the statement is not entirely true. However, I think David is talking about being shaken in their standing before God. Those who do these things will always have a place in the presence of God. The problem is that keeping this list is impossible for me. I might be able to keep parts of the list part of the time but not the whole list the whole time. Sin has twisted me too much. In the context of the rest of Scripture, the good news is that I have one who has kept the whole list the whole time who stands always before God and intercedes on my behalf. His righteousness has been applied to me and, by the Spirit, I am being changed to reflect this list more and more. I wonder if it was this list that Paul had in mind when he wrote some of his lists describing those who had been regenerated and walked by the Spirit.
There is one item on the list that really stands out to me every time I read this psalm: "who keep their oaths even when it hurts." I'm really good and making promises and then justifying my breaking them because of circumstances that come along. Recognizing this tendency has not led me to keep my promises more strongly but to not make promises. I don't think that's a good solution. I need to be careful about the promises that I make and then work hard to keep those promises even when it hurts.
This is another one of David's psalms. This one is not a lament but instead lists the attributes of the person who may dwell in the presence of God. Looking at the structure of the Hebrew poem, it looks like there are four main ideas with two sub ideas under the first three main ideas and one sub idea under the fourth main idea. The four main ideas are: those whose walk is blameless (integrity), who have no slander on their tongues (relationships), who despise those whose ways are vile (values) and who lend money to the poor without interest (money).
There is a bold statement made at the end of the psalm: "whoever does these things will never be shaken." I'm not sure that David means that they will never doubt or never face trials or never suffer. If he does mean that, I think we have sufficient evidence to show that the statement is not entirely true. However, I think David is talking about being shaken in their standing before God. Those who do these things will always have a place in the presence of God. The problem is that keeping this list is impossible for me. I might be able to keep parts of the list part of the time but not the whole list the whole time. Sin has twisted me too much. In the context of the rest of Scripture, the good news is that I have one who has kept the whole list the whole time who stands always before God and intercedes on my behalf. His righteousness has been applied to me and, by the Spirit, I am being changed to reflect this list more and more. I wonder if it was this list that Paul had in mind when he wrote some of his lists describing those who had been regenerated and walked by the Spirit.
There is one item on the list that really stands out to me every time I read this psalm: "who keep their oaths even when it hurts." I'm really good and making promises and then justifying my breaking them because of circumstances that come along. Recognizing this tendency has not led me to keep my promises more strongly but to not make promises. I don't think that's a good solution. I need to be careful about the promises that I make and then work hard to keep those promises even when it hurts.
Wednesday, April 22, 2009
Gone Fishing
Matthew 13:47-50
The key words: kingdom of heaven, good, bad, righteous, wicked, end of the age. Jesus contrasts good fish with bad fish and makes a comparison between fishermen sorting their catch and the angels sorting the righteous from the wicked at the end of the age. The whole thing is a simile or parable (the kingdom of heaven is like a net that was let down...).
Again, the point of this parable, much like the parable of the weeds, is that the righteous and wicked will co-exist but in the end, the judge will do what is right and the wicked will be condemned. Again, it is remarkable that both the righteous and the wicked are fish. Sometimes we see the wicked as sharks, as the enemy but they are just like me except for the grace of God.
I think Jesus is recognizing his disciples' tendency towards judgement and he is reminding them (and me) that it is his judge and not mine.
The key words: kingdom of heaven, good, bad, righteous, wicked, end of the age. Jesus contrasts good fish with bad fish and makes a comparison between fishermen sorting their catch and the angels sorting the righteous from the wicked at the end of the age. The whole thing is a simile or parable (the kingdom of heaven is like a net that was let down...).
Again, the point of this parable, much like the parable of the weeds, is that the righteous and wicked will co-exist but in the end, the judge will do what is right and the wicked will be condemned. Again, it is remarkable that both the righteous and the wicked are fish. Sometimes we see the wicked as sharks, as the enemy but they are just like me except for the grace of God.
I think Jesus is recognizing his disciples' tendency towards judgement and he is reminding them (and me) that it is his judge and not mine.
Saturday, November 15, 2008
acts of righteousness
Matthew 6:1
Jesus ties "acts of righteousness" to rewards in heaven. The key phrase is not "in front of others" but "to be seen by them." Jesus is not saying that we need to make sure that no one every sees us do an act of righteousness but that our motive is to please God and not to be seen or applauded by others. Too many people have interpretted this to mean that they should never pray in public, that no one should ever know how much they give to charity (although they are most happy to record it on their income tax form), that no one should ever see them perform an "act of righteousness." We need to understand this in the context of the audience to whom Jesus is talking. The would have understood that Jesus was pointing to over the top religious displays. This becomes clear when we get to the passagea about giving: don't announce it with trumpets, don't offer your whole tithe in pennies so that it makes a nice, long clanging sound as it enters the collection box. It is about motive, not about whether or not someone sees us. In fact, I think there is a time to do our "acts of righteousness in public" if it would disciple someone in the spiritual disciplines. If our youth and children never see us practice our faith, how will they every understand how important it is? However, our motive must never be about gaining praise for ourselves but bringing praise to God.
This ties into the previous chapter in that Jesus is again attacking the religiousity of the Jewish system. In the previous chapter, Jesus made it clear that keeping the Law was about the heart and spirit of the Law and not just a strict understanding of the letter of the Law. In this chapter, Jesus makes it clear that it is not enough just to practice religion in order to be seen as religious by others but to pursue God in such a way that we will be rewarded by God and not by other humans.
In essence, this is Jesus' thesis statement for the next section of his sermon. In my translation, acts of righteousness has quotations around it. I wonder if Jesus is being a bit sarcastic here. I wonder if he is saying, "You think your religious acts indicate your righteousness. They don't. True righteousness is... (he explains that in the previous chapter and the rest of this one)." I know that there are times when I go to church or serve the poor or pray or give as an "act of righteousness." I don't even think the motive of pleasing God is the right one. It means that I think that I can somehow earn God's favour by my religious acts. This is the mark of every religion. I think my motive for going to church should be to celebrate a relationship with God that means I don't have to go to church to please him. I think my motive for reading the Bible is to get to know the God who tells me I don't have to read the Bible to please him. I think my motive for doing anything should be love for my Father and my Saviour. The only act of righteousness that pleased God was Jesus. Only as I put myself in him and let him put himself in me will I be pleasing to God.
Jesus ties "acts of righteousness" to rewards in heaven. The key phrase is not "in front of others" but "to be seen by them." Jesus is not saying that we need to make sure that no one every sees us do an act of righteousness but that our motive is to please God and not to be seen or applauded by others. Too many people have interpretted this to mean that they should never pray in public, that no one should ever know how much they give to charity (although they are most happy to record it on their income tax form), that no one should ever see them perform an "act of righteousness." We need to understand this in the context of the audience to whom Jesus is talking. The would have understood that Jesus was pointing to over the top religious displays. This becomes clear when we get to the passagea about giving: don't announce it with trumpets, don't offer your whole tithe in pennies so that it makes a nice, long clanging sound as it enters the collection box. It is about motive, not about whether or not someone sees us. In fact, I think there is a time to do our "acts of righteousness in public" if it would disciple someone in the spiritual disciplines. If our youth and children never see us practice our faith, how will they every understand how important it is? However, our motive must never be about gaining praise for ourselves but bringing praise to God.
This ties into the previous chapter in that Jesus is again attacking the religiousity of the Jewish system. In the previous chapter, Jesus made it clear that keeping the Law was about the heart and spirit of the Law and not just a strict understanding of the letter of the Law. In this chapter, Jesus makes it clear that it is not enough just to practice religion in order to be seen as religious by others but to pursue God in such a way that we will be rewarded by God and not by other humans.
In essence, this is Jesus' thesis statement for the next section of his sermon. In my translation, acts of righteousness has quotations around it. I wonder if Jesus is being a bit sarcastic here. I wonder if he is saying, "You think your religious acts indicate your righteousness. They don't. True righteousness is... (he explains that in the previous chapter and the rest of this one)." I know that there are times when I go to church or serve the poor or pray or give as an "act of righteousness." I don't even think the motive of pleasing God is the right one. It means that I think that I can somehow earn God's favour by my religious acts. This is the mark of every religion. I think my motive for going to church should be to celebrate a relationship with God that means I don't have to go to church to please him. I think my motive for reading the Bible is to get to know the God who tells me I don't have to read the Bible to please him. I think my motive for doing anything should be love for my Father and my Saviour. The only act of righteousness that pleased God was Jesus. Only as I put myself in him and let him put himself in me will I be pleasing to God.
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.
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.
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.
Wednesday, July 4, 2007
I want that kind of credit card...
Romans 4:1-8
Observe:
Two people's lives and words are used as examples to prove Paul's point that the just will live by faith: Abraham and David.
Paul contrasts the ideas of works and faith or belief. Other key words are righteousness, credit, justified. He also compares the spiritual transaction between Abraham and God to a financial transaction: when a person works, he is credited with wages (the employer owes the employee). However, Abraham did not work, he believed and God credited him with righteousness (it is not that God now owes Abraham anything but as a gift he credits it to Abrahams account).
Interpret:
Paul uses Abraham because he was considered the father of the Jewish faith. If the father of Judaism was credited righteousness because of what he believed as opposed to what he did, then all the rest of humanity cannot earn God's righteousness through works either. Paul also uses David because he was THE king that everyone looked back on. Paul uses these two important figures to add authority to his argument: "Look, I'm not making this up. Even Abraham and David talked about this."
The main argument here is summed up in Romans 6:23 "For the wages of sin is death." If it was about earning anything, all that humanity would earn is death because they have sinned. Apart from faith in God, death was being credited to our account. But, when a person puts their faith in God and his promises, God does not count their sins against them anymore ("The gift of God is eternal life through Jesus Christ our Lord") - like that bank account is wiped out - and instead credits righteousness to their account.
Apply:
God is gracious and merciful. He could have made me (and the rest of humanity) to draw from the account of death that I had built up but, simply because I trusted him, he cancelled that account and credited my account with righteousness.
Again, there is no cause for arrogance - I have nothing to boast about. As Paul says, "If, in fact, Abraham was justified by works, he had something to boast about..." But he wasn't so he doesn't and neither do I. Why am I righteous? Because God chose to credit my account. Not because I had any merit -I didn't (couldn't) finally bank up enough righteousness to get chosen. The fact that he chose me is nothing to boast about - he chose weasels like Jacob so all I'm saying when I get arrogant about God choosing me is that I am in the company of weasels (and properly so).
Finally, this righteousness that was credited to my account means that I should not take it for granted. I don't believe that God will take it away from me but he would be entirely justified to do so because it is his righteousness in the first place. I know that if I had given someone something so valuable and they took it for granted and abused it the way that I abuse God's righteousness, I would want to take it back. O, God, please forgive me for the way that I have abused your amazing gift!
Observe:
Two people's lives and words are used as examples to prove Paul's point that the just will live by faith: Abraham and David.
Paul contrasts the ideas of works and faith or belief. Other key words are righteousness, credit, justified. He also compares the spiritual transaction between Abraham and God to a financial transaction: when a person works, he is credited with wages (the employer owes the employee). However, Abraham did not work, he believed and God credited him with righteousness (it is not that God now owes Abraham anything but as a gift he credits it to Abrahams account).
Interpret:
Paul uses Abraham because he was considered the father of the Jewish faith. If the father of Judaism was credited righteousness because of what he believed as opposed to what he did, then all the rest of humanity cannot earn God's righteousness through works either. Paul also uses David because he was THE king that everyone looked back on. Paul uses these two important figures to add authority to his argument: "Look, I'm not making this up. Even Abraham and David talked about this."
The main argument here is summed up in Romans 6:23 "For the wages of sin is death." If it was about earning anything, all that humanity would earn is death because they have sinned. Apart from faith in God, death was being credited to our account. But, when a person puts their faith in God and his promises, God does not count their sins against them anymore ("The gift of God is eternal life through Jesus Christ our Lord") - like that bank account is wiped out - and instead credits righteousness to their account.
Apply:
God is gracious and merciful. He could have made me (and the rest of humanity) to draw from the account of death that I had built up but, simply because I trusted him, he cancelled that account and credited my account with righteousness.
Again, there is no cause for arrogance - I have nothing to boast about. As Paul says, "If, in fact, Abraham was justified by works, he had something to boast about..." But he wasn't so he doesn't and neither do I. Why am I righteous? Because God chose to credit my account. Not because I had any merit -I didn't (couldn't) finally bank up enough righteousness to get chosen. The fact that he chose me is nothing to boast about - he chose weasels like Jacob so all I'm saying when I get arrogant about God choosing me is that I am in the company of weasels (and properly so).
Finally, this righteousness that was credited to my account means that I should not take it for granted. I don't believe that God will take it away from me but he would be entirely justified to do so because it is his righteousness in the first place. I know that if I had given someone something so valuable and they took it for granted and abused it the way that I abuse God's righteousness, I would want to take it back. O, God, please forgive me for the way that I have abused your amazing gift!
Friday, June 22, 2007
the verdict: all are guilty!
Romans 3:9-20
Observation:
The words "no one" and the idea of "righteous" are repeated. Paul uses a list of verses from the OT that speak of the depravity and brokeness of all of humanity. The theme is that no one is righteous, not even one. "Law" is also a key word that is repeated a few times.
Interpretation:
The main argument of the passage is that there is no one who is righteous - it doesn't matter wether you are a Jew and have access to the Scriptures or a Gentile and don't. All of humanity prefers sin to the fear and glory of God and rushes to sin rather than to obey God. The law does not make people righteous - the law acts as a mirror, making us aware of our unrighteousness and sinfulness. The law is the instrument that God will use to measure our lives and everyone will be found lacking.
Application:
Any righteousness that I have "gained" is not from my own efforts because I could never be good enough to earn it. Any righteousness I have achieved by my own efforts is self-righteousness and is empty and futile. I am fallen. This means that rather than running to do what is good, my feet are swift to shed blood and my tongue practices deceit. Any decently close examination of my life will show this to be true. This is not just what I do but my character has been twisted so this is what I prefer and any time I do something good, it is a miracle because it is God breaking through my falleness and depravity. The miracle is not just that I don't perform the bad act but that God is starting to change my preferences and fix my depravity.
If it takes God's intervention to change me, then I need to stop expecting that other people will change apart from the intervention of God. Rather than beating them up (emotionally. I usually avoid throwing punches!), I need to introduce them to Jesus, offer them grace and pray that God would intervene in my life as he has in theirs. I also need to seek the intervention of God in my own life more. Jesus said in John 15 that apart from him I can do nothing of eternal value, I can bear no fruit. My goal is to bear fruit and the way that I do that is not to try to produce fruit on my own but to seek the divine intervention, the life-giving source that flows through me as I abide in Christ.
Observation:
The words "no one" and the idea of "righteous" are repeated. Paul uses a list of verses from the OT that speak of the depravity and brokeness of all of humanity. The theme is that no one is righteous, not even one. "Law" is also a key word that is repeated a few times.
Interpretation:
The main argument of the passage is that there is no one who is righteous - it doesn't matter wether you are a Jew and have access to the Scriptures or a Gentile and don't. All of humanity prefers sin to the fear and glory of God and rushes to sin rather than to obey God. The law does not make people righteous - the law acts as a mirror, making us aware of our unrighteousness and sinfulness. The law is the instrument that God will use to measure our lives and everyone will be found lacking.
Application:
Any righteousness that I have "gained" is not from my own efforts because I could never be good enough to earn it. Any righteousness I have achieved by my own efforts is self-righteousness and is empty and futile. I am fallen. This means that rather than running to do what is good, my feet are swift to shed blood and my tongue practices deceit. Any decently close examination of my life will show this to be true. This is not just what I do but my character has been twisted so this is what I prefer and any time I do something good, it is a miracle because it is God breaking through my falleness and depravity. The miracle is not just that I don't perform the bad act but that God is starting to change my preferences and fix my depravity.
If it takes God's intervention to change me, then I need to stop expecting that other people will change apart from the intervention of God. Rather than beating them up (emotionally. I usually avoid throwing punches!), I need to introduce them to Jesus, offer them grace and pray that God would intervene in my life as he has in theirs. I also need to seek the intervention of God in my own life more. Jesus said in John 15 that apart from him I can do nothing of eternal value, I can bear no fruit. My goal is to bear fruit and the way that I do that is not to try to produce fruit on my own but to seek the divine intervention, the life-giving source that flows through me as I abide in Christ.
Monday, June 4, 2007
Romans: wise or foolish?
Romans 1:14-17
Paul makes an interesting statement: I am obligated to the Greeks and non-Greeks, to the wise the foolish - that is why I am eager to preach the gospel to you who are at Rome... Did Paul just call them foolish? The Greeks were the Greek thinking Gentiles - the Gentiles of the civilized world - and the non-Greeks were the barbarians. The question: Is Paul saying that the barbarians are foolish? Or is it a cross comparison (he seems to use that sometimes), making the Greeks foolish? Did he just insult the Romans - I have an obligation to the foolish so that's why I want to come to you?
Whatever Paul is saying about the Romans' wisdom, he is making it clear that the gospel transcends all borders, all cultural divides, all societal boundaries. Paul, as an apostle called to the gospel by God through Christ, has an obligation to share the good news with anyone and everyond. So do I.
The gospel reveals the power of God to save us from God's own wrath and judgement. Paul says it is first for the Jew - meaning that the message of salvation came to the Jew first and then was shared with the Gentiles.
Here is Paul's thesis statement - the thing he will argue for and prove in the rest of the book: "The righteous will live by faith." He is going to talk about faith first and living second. The point is that this is a radical message: righteousness does not come from observing the law, it does not come from learning or wisdom. This righteousness comes from God and the only way to receive it is by faith. This is the main point of the entire book.
Righteousness is being declared right before God. It differs from being justified in that justification is a legal term (being declared not guilty) while righteousness is more of a relational term (restored/right relationship with God). I can't make my relationship with God right by doing good things - there's no way I can "make it up to God" (Paul's going to prove this in chapter 3). I receive righteousness through faith alone. Amazing!! I can hardly wrap my mind around it. That message is truly nothing to be ashamed of!
Paul makes an interesting statement: I am obligated to the Greeks and non-Greeks, to the wise the foolish - that is why I am eager to preach the gospel to you who are at Rome... Did Paul just call them foolish? The Greeks were the Greek thinking Gentiles - the Gentiles of the civilized world - and the non-Greeks were the barbarians. The question: Is Paul saying that the barbarians are foolish? Or is it a cross comparison (he seems to use that sometimes), making the Greeks foolish? Did he just insult the Romans - I have an obligation to the foolish so that's why I want to come to you?
Whatever Paul is saying about the Romans' wisdom, he is making it clear that the gospel transcends all borders, all cultural divides, all societal boundaries. Paul, as an apostle called to the gospel by God through Christ, has an obligation to share the good news with anyone and everyond. So do I.
The gospel reveals the power of God to save us from God's own wrath and judgement. Paul says it is first for the Jew - meaning that the message of salvation came to the Jew first and then was shared with the Gentiles.
Here is Paul's thesis statement - the thing he will argue for and prove in the rest of the book: "The righteous will live by faith." He is going to talk about faith first and living second. The point is that this is a radical message: righteousness does not come from observing the law, it does not come from learning or wisdom. This righteousness comes from God and the only way to receive it is by faith. This is the main point of the entire book.
Righteousness is being declared right before God. It differs from being justified in that justification is a legal term (being declared not guilty) while righteousness is more of a relational term (restored/right relationship with God). I can't make my relationship with God right by doing good things - there's no way I can "make it up to God" (Paul's going to prove this in chapter 3). I receive righteousness through faith alone. Amazing!! I can hardly wrap my mind around it. That message is truly nothing to be ashamed of!
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.
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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