25 Oct 2016

Philippians 2:19-20

Okay, so, first we see that Paul treasures Timothy as a father does a son, because of the time Timothy has spent with him, serving the various churches and because of how Timothy seeks the interests of Christ above his own. Because of that, Paul is quite assured that when he is able to send Timothy to visit, Timothy will be genuinely concerned for the church's welfare.

It's kinda sad, though, because the portrayal is such that it appears that Timothy is the only such person that Paul has with him at this time. I mean, the guy's been evangelising across the known world and of those he has close to him, only one seems to be more concerned with Christ than with himself. Of course, I can't speak. I'm definitely very self-focused, looking to my own benefit first most of the time.

In place of Timothy, since Timothy was tied up at the time of writing, Paul sends Epaphroditus, whom he describes as a fellow labourer and soldier. From the context, it appears he was sent to Paul by the Philippian church to encourage Paul, carrying a message from the church. During this time, it appears he fell ill and nearly died, but he has recovered and Paul then instructed the church to welcome him with joy and honour because of his sacrifices for the work of Christ.

I think this is an excellent example of the responsibility of the church towards her leaders. I know the youth groups in my church have done various different methods of pastor appreciation and encouragement  and I've seen the blessing it is to him. We need to be praying for and encouraging our pastors, but let's not just leave it there. What about missionaries, sunday school teachers, secretaries, nursery workers, youth leaders, worship leaders, and all of the other folks involved in the ministry of the church? They're all giving of themselves, waging spiritual war on the frontlines, oftentimes being battered by various schemes of the enemy. They need all the prayer and encouragement they can get.

31 March 2016

Scripture: Romans 7:1-6

Observations:

"The law is binding to a person only as long as he lives." What is the point being made here? Paul gives an example example of marriage - that of a woman bound to her husband by law, but released upon her husband's death, making the point that she is then free to marry another and is only an adulteress if living with another man while still married (i.e. husband is still alive).

"Likewise ... you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead." It appears that Paul is making a similar statement of the law having now no hold over us through our acceptance of Christ's death on our behalf, rendering our former contract ended. This, rhetorically speaking, enables us to cleave now to God.

Paul affirms this idea in vv 5-6

"For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code."

While we were under the law, Paul reiterates that our sinful natures reacted to the law by instigating us to sin. Then, working with the prior assertion that Christ's sacrifice made possible a realigning of allegiance from sin to Christ,  we see that, not only are we no longer bound to our old sinful nature, doomed to the punishment deserved therefore, but also, we are no longer subject to the law, but rather directly to God. We are not trapped in a litany of prescriptions, but are freed to worship and obey the spirit of the law, enabled by the spirit of God residing within us as our counselor.

Application:

So, then, if we are no longer under the law, but under the spirit of God, then what?

Automatically, it defuses the question begged at the end of ch. 5, "Should I sin that grace may abound?" (6:1).

If we are living under the spirit of God (not to mention having sworn new allegiance to God) and sin is direct contravention of God, then sin is not an option.

So, then, what does it mean to live under the spirit of God? What does it mean to pursue God?

Clearly it's not a shopping list of dos and don'ts - we were freed from that. Instead, I would argue, that it means we should be living in such a manner that God is pleased by us. That would then entail living in a manner consistent with his example, both in the old and new testaments - seeking purity and righteousness, loving others as Christ loves us, spreading the gospel, etc.

(I'll just be straight here and make a note that loving others doesn't mean living in some kind of Lennon-esque utopia. If you note how God loved the Israelites, providing for them and enduring their insults, and for all man, sacrificing of himself for the benefit of man despite man's direct antagonism towards him. ("While we were still sinners, Christ died for us" Rom 5:8, "For ... while we were enemies we were reconciled to God by the death of his Son..." Rom 5:10a).

Christlike love is not some fluffy sense of mutual good feeling to man, but rather the seeking of others' betterment as the sacrifice of self.

"But I'll be taken advantage of!" you exclaim.

Did God call us to only love on and care for those who would be a wise investment for our efforts? Not so. We see a direct command from Christ as a summary of half of the commandments: "And love your neighbour as yourself." And let us remember the parable of the good Samaritan - our neighbour is any of our fellow men.

27 March 2016

Scripture: Romans 6:15-23

Observations:

Paul carries on from yesterday's passage, returning to the question of continuing to sin because we are now under grace. He makes a good point here, though, that the one to whom you submit, be it sin or God, is the one to whom you are enslaved. So, then, if a man were to claim he follows Christ, yet continually submits himself to sin under the pretense of grace, we would be right in assuming that he is not saved in that he is still enslaved to sin instead of being a slave of God.

But Paul says to the Romans, "But thanks be to God, that you who were once slaves to sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness." (vv 17-18)

So, I may have jumped the gun a bit, and in a negative bent, but the idea of being either a slave of God or of sin is continued here, as Paul encourages the Roman church in their following of Christ. Notice his phrasing, "... obedient from the heart..." To me, this stands out, because the heart is the innermost being, the core of one's identity. So, for someone to become obedient to Christ from their very hearts means that they are totally and completely given over to God. Contrast this with the pharisees, whom Jesus called "White-washed tombs", indicating that they obeyed on the surface level, but their hearts were not impacted by God.

Freedom from enslavement to sin involves a heart-level change in obedience from our sinful desires to God.

Paul, in verse nineteen, rephrases his statements in the prior verses before continuing on.

In closing for today, we see Paul making a comparison. He compares slavery to sin and slavery to God by virtue of the fruit produced. The fruit received from sin is death. The fruit received from God is sanctification and eternal life. While we are enslaved to one, we are free from the other. The question is, which master's wages would you prefer? While sin's enslavement may seem more pleasurable now, it's compensation, it's payout, it's wage is death. Slavery to righteousness, however, is often seen in a bad light: one of asceticism and drudgery, following a list of laws for a policing, judgmental God in the hope of being good enough for reward. This is wrong. In focusing on the laws, the dos and don'ts, we are actually not trusting in God, but in ourselves to meet the law and, as such, have missed the point. No, slavery to righteousness is the result of a heart-deep repentance and obedience, a relationship that leads to life. In fact, Paul reiterates an idea from earlier in this letter, saying that the life given is a gift from God.

Application:

Obedient from the heart.
What fruit were you getting...? [T]he end ... is death.
Now that you have been set free from sin ... the fruit you get leads to sanctification and ... eternal life.

For me, those are the three key ideas. I've always focused on verse 23 in this passage, being one of those stereotypical Sunday School verses and a part of the common evangelical gospel delivery. Verses 17 and 20-22 really stood out to me because they highlighted the status of the heart and the consequences of either slavery.

I like the idea here, of slavery. Some might prefer the term "servanthood", as slavery has so many negative connotations and serving God is a good thing, but let me put it this way, as I see it. A slave is owned. He or she is the property of his or her master, completely at the mercy of the master in  every way.

Obedient from the heart.

I desire to be a good slave, honouring my master not only in my external actions, but internally, with my attitude, demeanour, and thoughts. From the inside out is the direction of true, lasting change and it is this change which I crave.

26 March 2016

 Scripture: Romans 6:1-14

Observations:

Carrying off of the end of the last passage, that where sin increased, grace abounded more, Paul rebuts the question hanging in the air: "Shall we continue to sin so that grace may abound?"

He doesn't just say, "no." No, Paul very adamantly rejects that question, responding with one in kind: "How can we, who died to sin, still live in it?" Even more so, he draws the connection that, as we are baptised into Christ, we are baptised into Christ's death, so that, just as Christ was raised into life, that we would be as well. How lightly do we take that when we continue to sin?

Let me rephrase that: In accepting Christ, you take part in the death of God's Son, receiving freely-offered life.

In continuing to sin, we say that Christ's sacrifice amounts to nothing.

In a sense, it's like taking whatever amount of money you've earned from your inheritance and spending it all on prostitutes.

It is a blatant disregard of Christ's sacrifice, that we continue to live in sin!

As Paul continues, we see that it is not only a blatant disregard, but it is an impossibility. We have been crucified with Christ so that we may be no longer enslaved to sin. And if we have died with Christ, then we have also been resurrected into life with him, as Paul reasons, a life that is not subject to death any longer. Paul makes it clear that Christ died to sin and lives to God, illustrating that, if we are to be mirrors of Christ, then we, too, must die to sin and live to God.

For this reason, it is absurd that a Christian would return to a life of sin, that eh would so cheaply forsake the sacrifice of God. Indeed, I would argue that a desire to remain in sin is pathognomonic for a still-unsaved soul, which brings us to this last segment:

"Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. For sin will have no dominion over you, since you are not under law but under grace." Romans 6:12-14

Paul is speaking directly. Do not allow sin to reign in your life. Paul's not saying that Christians don't ever sin. He's saying that Christians seek after God, not sin, giving themselves over to him, because sin no longer has jurisdiction over them.

Application:

WE ARE NO LONGER UNDER THE CONSTRAINTS OF SIN!

So why, then, do we live and act as though we are?

We act as though our sins run us, that they determine all of our actions, attitudes, and thoughts, when we should be living that way with regard to God.

Now, this is not saying that Christians will never sin, but that Christians will not have a mentality or predilection of sin anymore.

22 March 2016

Scripture: Romans 5:14-21

Observations:

We start off, finishing Paul's complicated thought from before, "Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come." (v 14) So we see that sin is still being considered and punished by death, even among those who did not sin as Adam did, men like Joseph or Job. (I'm not saying they were perfect and did not sin, but that they did not blatantly act in contradiction of an edict from God)

From there, Paul segues into talking about Christ. He makes the obvious comparison, that, just as death came to man through one man, so life came to man through Christ. However, that is where the similarity ends. Paul makes some important contrasts between Adam and Christ.

• In Adam, many died through one sin. In Christ, the free gift of God's grace has abounded for many.
• In Adam, the judgment of one sin brought condemnation. In Christ, the gift, given after many sins, brings justification, that is, absolution.
• In Adam, death reigned. In Christ, those who receive the grace of God reign in life abundantly

This draws Paul to the conclusion that just as one sin led to the condemnation of all men, so did one act of righteousness, love, and grace lead to absolution and life for all men.

He then returns to the idea of the law with this thought: "Now the law came in to increase the trespass, but where sin increased, grace abounded all the more." What he's saying is that, because of the law, sin became defined and grew in magnitude from a corruption of man to direct disobedience of God's commands. Because of that, however, it also increased the magnitude of the grace given to man. 

Consider it this way: One of your coworkers offends you in a way that violates your internal, unvoiced boundaries. Still, you forgive him or her. Shortly thereafter, another of your coworkers offends you, crossing a boundary you've clearly expressed from day one. Again, you choose to forgive him or her. Which forgiveness required and gave more grace, the offence which was done in innocence and ignorance or the offence which was made known previously to be an offence?

Similarly, then, despite our sin, our offence against God, God's grace reigns through the righteousness of Christ, redeeming us from death and placing us instead under life.

God's forgiveness is given in grace. He would have been perfectly justified to condemn mankind to death in punishment for the sin that, thanks to Adam, reigns in us, but, instead, because of his love for us, took upon himself the punishment and consequence of our sin, an act enabled only by his perfect righteousness and, taking on the form and nature of man, he offered himself as the pure, unblemished sacrifice, fully God and fully man, sufficient where mere animal sacrifice was not to atone for the sin of all men for all time. 

How great, then, is the grace and forgiveness of God, that He would take upon himself the punishment due to us for the purpose of enabling us to come to him in righteousness, having communion with him once again?

17, 20 March 2016

Scripture: Romans 5:12-13

Observations:

All right. In this passage, Paul is making three distinct points.

1) Sin, and death, the punishment of sin, came into the world through Adam and has permeated mankind, even when the Law was not yet given. (vv 12-14)

Now, there are a couple points here worth noting. Paul explicitly notes that all of sin entered the world through Adam. It is because of his sin that mankind is inherently sinful. Next, he notes that, even though the law had not yet been given, sin was still considered sin before Moses' time.

I will say that verse 13 took me a while to understand. So, I broke it into parts and consulted some commentaries

1. [F]or sin indeed was in the world before the law was given.
   This is pretty straightforward to me. Adam's disobedience constituted sin, ergo sin was present before the law was given to Moses, generations later
2. but sin is not counted where there is no law.
   This was a good deal trickier. At first, it appears like Paul is saying that sin was present, but not punished, which we know is not so, after all, we have the flood, the destruction of Sodom and Gomorrah, the curse of Cain, and even the exile of Adam and Eve. Not to mention, death, the prescribed punishment, had been in the world the whole time as sin had become such that God began scaling back the lifespan of man from multiple hundreds to barely a single hundred. So, I looked at the Greek and both uses of "law" involve the same word, which doesn't help. Next, I looked at some commentaries, namely Matthew Henry's Concise Commentary, A Popular Commentary on the New Testament, John Wesley's Explanatory Notes, Jameson, Fausset, & Brown Commentary, John Gill's Exposition of the Entire Bible, and The Cambridge Bible for Schools and Colleges (e-Sword is a valuable reference tool). Of all those, I think the last two put it best (Though Popular had some good exposition into the varying theories surrounding this passage) :
   
   "but sin is not imputed when there is no law. This looks like an objection, that if there was no law before Moses's time, then there was no sin, nor could any action of man be known or accounted by them as sinful, or be imputed to them to condemnation; or rather it is a concession, allowing that where there is no law, sin is not imputed; but there was a law before that law of Moses, which law was transgressed, and the sin or transgression of it was imputed to men to condemnation and death, as appears from what follows." - Gill
   
   "for until the law] This and the following verses are not a parenthesis: see on Rom_5:12.—“Until” here practically = “before.” The period “from Adam to Moses” is in view, the Law of Moses being taken as the first elaborate statute-giving of God for man. “Laws” existed long before Moses; e.g. those of Marriage, of the sanctity of Life, and of the Sabbath. But the Mosaic Law covered the field of duty in a way unknown before; so as to suggest the question whether human beings, in the previous ages, in some instances, had not satisfied the claims of then-known duty, and so escaped death. But no: in those ages, as in the Mosaic, “death reigned;” therefore there was sin; therefore there was broken law; and that law, in numberless cases, (viz. infantine,) must have been broken only “in Adam;” for it was unknown to the persons in question.law … law] Both these words in the Gr. are without the article. In spite of some difficulty, we must interpret the first of the Mosaic Law, and the second of Law in some other sense; here probably in the sense of the declared Will of God in general, against which, in a particular case, Adam sinned, and we “in him.”is not imputed] So as to bring penalty. Therefore, had there been in no sense a (broken) law in the primeval age, there would have been no death. But death was universal." - Cambridge
   
   So, then, at the very least, we see that mankind is punished for its sin according to Adam's disobedience. We can also see that mankind is punished for its inherent sinful nature, a result of Adam's sin. The question I would ask is whether man is punished for committed sin and, if so, according to what standard?
1. By all appearances, man is punished before the Mosaic law for committed sin. Take the examples given above: Adam and Eve's punishment and exile, the cursing of Cain, the flood, and the destruction of Sodom and Gomorrah. Each of these followed the commission of some kind of transgression against God
1. In the case of Adam and Eve's punishment and exile, they were punished for direct disobedience of God's command (Gen 2:15-17). They were then exiled to be kept from eating the fruit of the tree of life, thereby escaping the final punishment of sin, death (Gen 3:22-24)
2. In the case of Cain, he was warned in advance that he was close to sinning, due to the attitude of his heart (Gen 4:5b-7). When he did sin, God declared that Abel's blood was crying out to him from the ground (Gen 4:10)
3. In the case of the flood, God decided within himself that mankind had become increasingly wicked, later disclosing that decision and punishment to Noah (Gen 6:6-7, 11-13)
4. Lastly, in the case of Sodom and Gomorrah, God decided within himself that they were living in sin and disclosed that to Abraham (Gen 18:16-21)
2. 
   

15 March 2016

Scripture: Romans 5:1-11

Observations:

So, Paul begins at the tail end of yesterday: because we have been justified by our faith, we have peace with God and have access into his grace. Having access to his grace, we rejoice in hope of the glory of God. (vv 1-2)

Here comes one of Paul's trickier, loaded statements: we rejoice in our sufferings

• Sufferings --> endurance
• Endurance --> character
• Character --> hope (vv 3-4)

Hope, Paul writes, does not put us to shame. Why? Because God's love has been poured into our hearts via the Holy Spirit (v 5)

Paul then breaks down the idea of God's love.

• When Christ died for us sinners, we were still weak, unable to save ourselves (v 6)
• While we humans may consider dying for the sake of another who is exceptionally good or righteous, Christ died for us while we were still living in sin, distant from him in disobedience. (vv 7-8)

Christ did for us, his then enemies, what we could not do for ourselves. In doing so, he modeled what love looks like - sacrificial and unconditional.

The effect of Christ's sacrifice, offering justification on our behalf, is that we are saved from God's wrath and judgment. (v 9) Paul presents it interestingly. If we are considered to have been reconciled to God by Christ's death, then we are saved (Gk: σώζω - saved [from death, peril], delivered, protected, healed) by his life. (v 10) Some scholars assert that this means that because Christ lives, we are eternally saved. So, we are justified by his death (that is, freed from all consequences of past and present sin) and secured by his resurrection (that is, no future sin will affect our standing before God), is what Paul seems to be saying.

Paul wraps up this segment with rejoicing. He began by speaking of rejoicing in suffering and the hope of the glory of God and he ends by speaking of rejoicing in God in gratitude for our reconciliation. (v 11) In between the "bread slices" of rejoicing, we have the filling of our literary sandwich - the reason for rejoicing in suffering, the magnitude of God's love in dying for sinners, and the reconciling and saving effects of Jesus' death and resurrection.

Application:

I'll be honest. This passage is one I have difficulty seeing how to apply. The only thing I can think of is gratitude to God for acting in such mercy. He didn't have to, but because he loved us so much, he did.

14 March 2016

Scripture: Romans 4:13-25

Observations:

Paul begins this segment following after the previous passage (remember, Paul didn't divide his epistles into handy chapters and verses, that was a later development)

So, we have the idea that Abraham's faith being counted as righteousness before the covenant of circumcision leading to Abraham being the father of both the faithful circumcised and the righteous uncircumcised, which is where Paul picks up.

Paul makes a bold statement that Abraham's promise came by faith, not by the law. He then contrasts it, that if it came from the law, faith would be null and void. It would no longer be a promise upon faith, to trust in, but a wage that is earned. To my mind, it acts almost as a filter, as any person, righteous or not, can follow a set of laws. Well, in the case of God's all-encompassing laws and high requirements, not so - no-one can follow that set of laws perfectly except Christ. Hence the promise is void, as no one would ever manage to receive it.

Then Paul makes this statement: "For the law brings wrath, but where there is no law there is no transgression." (v 15)

True. The law defines sin. There is now a codified set of ethics. Where before conduct could be quibbled over and considered fluid (much as in today's society), after the writing of the law there was no denying that certain acts were unacceptable, subject to trial by a supernatural, all-perfect judge.

So, the law serves to provide awareness of unrighteousness.

Instead, the promise rests on grace - it is dependent on God's action, not man's and serves as surety that all of Abraham's descendants, circumcised or not, are subject to the promise.

Paul then elaborates on the faith of Abraham in the promises of God given to him, unwavering in his belief that God could make good on his promise.

It is for that reason his faith was credited to him as righteousness.

Similarly, for us, our faith in the resurrection of Jesus and his deliverance of us from our sins, which led to our justification, will be attributed to us as righteousness

11 March 2016

Scripture: Romans 4:1-12

Observations:

So, let's review quickly the end of Romans 3.

• "One is justified by faith apart from works of the law." (v 28)
• "[God] will justify the circumcised by faith and the uncircumcised through faith." (v 30)

Now in this passage, Paul brings two questions to the attention of the Roman church.

Q1) What was gained by Abraham according to the flesh? (v 1)

Verse two says that if Abraham were justified by works, then he would be able to boast before man, but not before God. That doesn't quite mesh well with what we know of Abraham, so thremust be some greater reason for Abraham's justification. To that end, I want to take a snapshot of the next few verses.

• "Abraham believed God and it was counted to him as righteousness" (v3)
• To the worker, wages are counted as his due, not a gift (paraphrased, v 4)
• To him who did not put his faith in works, but believed God, his faith is counted as righteousness (paraphrased, v 5)
• David called blessed the one to whom God counts righteousness apart from works (paraphrased, v 6)
• "Blessed is the man against whom the Lord will not count his sin." (v 8)

Now, yes, I paraphrased a few verses to truncate some of the wordage, but the word I want to stress is unchanged: λογίζομαι. (Strong's numbers are great for the lay scholar)

λογίζομαι is a word meaning "to take an inventory," "to estimate," "to conclude," "to account for/of," "to impute, reason, reckon, or suppose."

Paul is saying that, just as a worker's wages are accounted (reckoned, reasoned, supposed, allocated, etc.) to him as his due according to his work, so is righteousness accounted to the one who believes in God as his due according to his faith.

Clearly, then, we can see that what Abraham gained was nothing that could be attributed to his ability. What he gained, then, was not according to the flesh, as it was not based upon his ability to keep the law, but was according to God, as it was based upon his faith.

Q2) "Is this blessing only for the circumcised or also for the uncircumcised?" (v 9)
(Or, how was Abraham's faith counted? Was it before or after circumcision? (v 10a)

This question is key. Depending on the answer, it would affirm that either Paul is logically inconsistent and that justification by faith is contingent upon adherence to the law and circumcision is necessary, or that circumcision is unnecessary and adherence to the law is a response from faith.

Paul answers this question in the second half of verse ten, saying that circumcision came after righteousness was counted to him as the wages of his faith. Therefore, as Paul puts it, "circumcision was a sign of the righteousness that he had by faith while he was still uncircumcised." (v 11)

This is a big deal, because that then makes him the father of the righteous uncircumcised as well as the circumcised who believe in God through faith! (v 11-12)

8 March 2016

Scripture: Romans 3:21-31

Observations:

So, right off the bat, Paul clarifies that the righteousness of God has made itself known apart from the Law. He is quick to note, however, that the Law and the prophets hint as to how it would be revealed, the specific manifestation of God's righteousness is available through faith in Jesus.

Paul answers the looming question of "Why" in just a moment.

You see, as Paul writes, he clarifies that all of us have sinned and we all deserve death because we no longer reach God's standard of righteousness.

Paul says it outright in vv 24-25. God's justification of man is a gift, one received by faith. Because of this show of righteousness, a man's sins are overlooked and God is fully able to act justly while acting mercifully towards a man's sins.

In light of all this, Paul remarks, "Then what becomes of our boasting? It is excluded." Because our salvation is based upon faith in Christ, we have nothing to boast over. He closes, stating that this does't mean we have no need to follow the Law. As he puts it, "[W]e uphold the law."

Application:

I cannot boast. My deliverance from temptation and sin is not of my own ability and strength, but by the mercy and grace of God who, in a display of righteousness, justice, and love, redeemed me from my sinful nature and desires through the payment of my punishment by Jesus, His Son, who is fully man and fully God, seated at the right hand of the throne of the Father.

Every victory over temptation and sin is a testament to the redemptive work taking place within me, as I am being sanctified, being remade in the image of God.

So, I cling to God and seek to honour him. I follow the Law not as a means for salvation, but because it is the directive of God for how to live. I do not boast over my successes in following the law, because I know such successes are only the providence of God,

1 March 2016

Scripture: Romans 3:1-8

Observations:

Paul follows from yesterday with a statement that there is still some benefit to having been a Jew or having been circumcised. (Remember, Paul was laying into the hypocrisy of those who had the law and were physically circumcised, but were living contrary to the law, stating how they were, in essence, uncircumcised).

The first benefit is that the Jews were entrusted with the word of God. So what if some of the Jews were unfaithful. Does their unfaithfulness nullify God's faithfulness? (Similarly, does a Christian's non-Christlikeness negate the nature of Christ?) No. In fact, Paul goes so far as to say, "Let God be true though everyone were a liar."

"If our unrighteousness serves to show the righteousness of God, what shall we say, that God is unrighteous for judging us?" Before I interject, wait for Paul's answer.

"By no means! For then, how could God judge the world?"

If God is perfectly righteous and perfectly just, there is no way he cannot punish unrighteousness. Once again, our false perception of innate human goodness skews our perception of God. We deserve nothing but death from God. The fact that God has made redemption possible is astounding enough as it is.

Following this, Paul raises a couple questions in a Devil's advocate manner:

• "But if through my lie, God's truth abounds to his glory, why am I still being condemned as a sinner?"
• "And why not do evil that good may come?"

These are actually questions Christians at the time had been accused of asking.

Now, yes, Paul answers these questions later, but I would ask these questions: If we have repented and committed to following Christ, how could we willingly and intentionally commit sin? How could we tolerate or even enjoy sinning?

So, God works despite our failures and His nature is highlighted by our flaws, but that does not give us license to engage in sin. Let me refer you to yesterday's passage (which I was too tired to do justice). Read vv 17-24. In claiming allegiance to God and engaging in sin, you dishonour God and blaspheme His name amongst the unsaved, turning them away from the gospel

Application:

Seek God first.

Seek to honour God. If I fail, then I fail, but I will not engage willingly in sin. I will constantly seek God.

29 February 2016

Scripture: Romans 2:12-29

Observations:

This is a hefty segment, following after the last passage. I'll try to complete the passage tonight, but I may end up tapping out mid-way. We'll see what God has in store.

In vv 12-13, we see that God will judge man by what he knows. If he does not know the law, then he dies outside the law. If he knows the Law, then he will be judged by the Law. Paul is making an initial statement, saying that knowledge of the Law is not sufficient for salvation.

He makes this point in vv 14-16 wherein he states that a Gentile who follow the Law, though he does not know the Law and its requirements, bears evidence of the Law being written on their hearts.

Paul then flips the tables in vv 17-24 wherein he addresses the Jews, who relied on the Law and prided themselves on their adherence to the Law. He calls them out for practising the opposite of what they preach. As Paul writes in v 23, "You who boast in the Law dishonour God by breaking the law."

Lastly we see Paul's take on circumcision. In vv 25-29, Paul makes some key statements:

1. Physical circumcision only has value when paired with obedience
2. An uncircumcised man who follows the Law is considered circumcised

Paul makes it very clear here that God is not interested in the outward circumcision, the following of Laws for Laws' statement. God bases judgment on  the internal circumcision. In fact, the  externally circumcised individual who does not follow the Law is judged more sternly because he know what is right and did not do it.

"For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God."  Romans 2:28-29

Salvation is not dependent upon ourselves via the Law, but on God. Paul takes the opportunity of speaking out against the Judaizers and their pro-circumcision stance. He also speaks to the couch potatoes.

It's late. I know what Paul is meaning. I'm just having a difficult time putting the puzzle pieces our livesit together

26 February 2016

Scripture: Romans 2:1-11

Observations:

Continuing from Paul's final statement in chapter 1, (Though they know God's righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them.) Paul gives no excuse to those who judge.

Why?

They commit the very same acts and, in judging another, they acknowledge their own actions, too, as wrong. Essentially, they are admitting no not merely ignorance of the law, but flagrant flouting of the law. (v 1)

Paul then continues, asking the Romans that, given that we know God punishes such acts, and rightly so, how they, the judgers, presume to escape the punishment of God. Do they presume that the can just slip by unnoticed? Do they, read this, presume upon God's forgiveness and mercy? (vv 2-4a)

Addressing the latter, Paul makes an addendum: in their presumption, do they not know that God's kindness is meant to lead to repentance? (v 4b)

I want to pause over this statement, because it is something I see very prevalent in society and, being part of society, I'm fairly sure I do in my own right as well. That is, I/we sin. I/We judge other based upon their sin. I/We expect to get by with my/our sins uncounted because God is a good, loving God.

God's kindness is meant to lead to repentance.

Let that sink in for a moment.

God is not unaware of how we abuse his kindness. He sees how we carry on in our sin, taking His goodness for granted. Church, I'm talking to you. God is not good for the sake of being good. God is not merciful, forgiving, and kind purely for the sake of those virtues themselves. God could be good simply by removing evil, i.e. us. No, He delays justice that we may appeal for amnesty.

God's kindness is in the delay of justice, which is for the benefit of man that he may receive amnesty and be forgiven.

Let us carry on.

Because man is blatantly impenitent in his conduct, he is instead storing up against himself the wrath of God, which will be unleashed against him at the day of judgment. (v 5)

Now, on to everyone's favourite subject, judgment. Paul states that God will judge each according to their works. (v 6) Now, before you all haul me off and stone me for heresy, let's see what Paul means by that.

"[T]o those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life." (v 7)

Okay, so, at first, you may see "The do-gooders will go to heaven." That's not quite where Paul is going with this. Note the words "patience in well-doing" and "seek for ... immortality". Clearly  Paul is saying that, first, this reward goes to a life lived in continuous discipline and devotion to doing what is right. Second, he is saying that the goal of those seeking eternal life should be beyond this life. In multiple passages, Jesus referred to himself as life or the way to life. It lies to reasonable assumption that seeking immortality is not seeking fame that lingers beyond the grave (akin to Ozymandias), but seeking Jesus.

"[B]ut for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury." (v 8)

What are the criteria for punishment? Self-seeking, disobedience, and unrighteousness. If verse seven didn't bring you around to the idea that heaven merely waited for those who do good stuff, then verse eight makes it uncomfortably clear. Self-seeking? Pretty straight and clear-cut. It is seeking one's own desires above those of God or others (again, akin to Ozymandias). Disobedience, unrighteousness? Interesting, we just talked about those yesterday.

Paul then continues to make clear that God's judgment is total and impartial. In verses nine and ten, Paul describes that punishment will come to all who do evil and that reward to all who do good. He even makes the point of distinguishing that judgment will come to both Jew and Greek, that is, both the special "People of God" and the other guys. In addition, if that last point wasn't very clear, in verse eleven, Paul reiterates that God will show no partiality.

Remember, if God is perfect and God is just, then God is, by definition, perfectly just. No one will escape his judgment and no one will be falsely condemned or acquitted. Each will receive the punishment deserved and, if we remember yesterday's passage, we are all deserving of punishment, having obtained salvation solely through the delay of judgment and the sacrifice of Christ, which was sufficient to satisfy the law on our behalf, allowing for God's judgment to have been rendered fulfilled in Christ instead of pending fulfillment in us.

Application:

How, then, do we respond to such great justice? How do we answer such immaculate mercy?

With humility.

We bow our heads in confession. We accept with gratitude the undeserved gift given us. In repentance we commit ourselves, in return, to obedience and righteousness.

25 February 2016

Scripture: Romans 1:18-32

Observations:

Paul begins, explaining his previous statement, that the righteous shall live by faith. Why, because God is revealed against all ungodliness and unrighteousness.

I'm just going to break Paul's writing up into consecutive argument points

• God is revealed against all ungodliness and unrighteousness of man (Why?)
• Man, through their unrighteousness suppresses the truth (What truth? Suppressing how?)
• God has made available certain truths about himself since the beginning of time to be easily and clearly perceived
• Seeing God, man chose not to honour or thank God and instead attributed the evidences of God to idols in the image of man and beast.
• Because man chose to worship created beings instead of God, God gave man over to its sinful desires.

Now, from that last statement, Paul breaks down what giving man over to their sinful desires looks like

• Homosexuality (described in detail as men and women trading natural passions for ones contrary to nature)
• Unrighteousness & evil (described below)
• Covetousness
• Malice
• Envy
• Murder
• Strife
• Deceit
• Maliciousness
• Gossip
• Slander
• Hating God
• Insolence
• Haughtiness
• Boastfulness
• Invention of evil
• Disobedience to parents
• Foolishness
• Faithlessness
• Heartlessness
• Ruthlessness

After describing this idea, Paul concludes his argument here with one last statement

• Though man knows God's decree that those engaging in such behaviour deserve death, man continues in its sinfulness and encourages its members to conduct itself accordingly.

Application:

Here, Paul is addressing the depravity of man and, in doing so touches on the idea of a good God and evil.

You'll notice that God did not create evil. Evil sprang from the disobedience of man. As partial punishment, God gave man over to the evil it had indulged in, but God did not consign man to evil and death as an act of malice. 

Here comes time for a good dwelling on the nature of God.

To ask why a perfect, holy God would permit evil to exist, we must first ask why God did not end it earlier and, in pondering why God did not end it earlier, we must wonder why God even allowed the possibility for its existence in the first place, let alone what the Dickens evil actually is to begin with.

So, lets begin with the last and work our way back.

1. If we posit that God is good, and perfectly so, then evil must be the opposite, the lack of righteousness, perfection, goodness, etc.
2. Following that, if we agree that God, being a good, perfect, righteous creator would not make an imperfect, flawed, evil creature, then we must agree that evil came from the agency of the created, which begs the second question.
3. In the Genesis account, we see God giving Adam a specific command - an opportunity for obedience. If man has the choice to obey, then man must have the choice to disobey, else it is not a choice. 
4. Why would God give man a measure of free will if it could be abused to do evil? If man could only do good, then there is no acknowledgement of God as the one to be obeyed. In an analogy, it is the difference between a robot programmed to make tea upon command and a wife making tea when asked. The former has no ability to refuse. The latter, having the choice to refuse, is acknowledging that the one requesting tea is worth making tea for. So, then, God allowed man the free will to disobey in order that man could acknowledge God as worthy of obedience.
5. Before we can answer the third question, we must ask why God would want such an acknowledgement. Some might say that God has worked throughout history such that He would receive the most glory possible. Hence, he gave man free will, as willful obedience gives greater glory than mere programming.
6. That reasoning then follows to the third and fourth questions. If God works to His greatest glory, then there must come a greater return on letting evil persist until now. After all, if we accept that man at this point is inherently sinful, ending evil earlier would have meant destroying and punishing man before now, and ending evil now would mean destroying and punishing all who persist in evil.

So, when you think about it, God's being very gracious in allowing us to exist, enduring the stench of our sin for the sake of redeeming as many as possible back to Him.

24 February 2016

Scripture: Romans 1:16-17

Observations:

Clearly, we can see that Paul is unashamedly passionate about the Gospel. Let's look at why:

• It is the power of God
• It brings salvation to those who believe 
• That is, it is the vehicle for salvation, not that the Gospel itself grants salvation
• God's righteousness is revealed
• His righteousness is revealed from the faith of his followers
• His righteousness, revealed by faith, is for the growing of faith in his followers
• Why? The righteous shall live by faith
• Faith shall be the method upon which followers of Christ base their lives

So, God's power is revealed, leading to salvation; God's righteousness is revealed, leading to faith; and faith is the substance upon which those saved thrive.

I'd say the gospel is pretty important, then.

Application:

23 February 2016

Scripture: Romans 1:8-15

Observation:

Here in this passage, Paul is talking to the Romans, telling them of his desire to visit them and minister to them. Why? So that they may be strengthened and mutually encouraged in their faith.

Notice, though, that while Paul was not able to visit the church in Rome, he is constantly praying for them.

Application:

What I see here is the value of prayer. Paul is passionate for his ministry, both evangelism and discipleship. He is writing to encourage the Roman church. He is expressing his desire to serve them and his inability to do so, due to other demands and yet, the first things he says is that he thanks God for them and that he is constantly praying for them, particularly that he will be able to visit them.

2 February 2016

Scripture:

• Psalm 32
• Genesis 29:1-30
• 2 Chronicles 6
• Luke 22:47-23:25

Observations:

In the psalm, we see David encouraging readers/listeners to confess their sins to God in faith, asking for his forgiveness.

Blessed is the one whose transgression is forgiven, whose sin is covered.Blessed is the man against whom the Lord counts no iniquity, and in whose spirit there is no deceit.
For when I kept silent, my bones wasted away through my groaning all day long.For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer.
I acknowledged my sin to you, and I did not cover my iniquity;I said, “I will confess my transgressions to the Lord,” and you forgave the iniquity of my sin.

In these first five verses, we see David proclaiming how those who keep a clean slate before the Lord, openly bringing their sins in confession, are blessed. As an explanation, he describes the weight and agony that accompany holding on to sin and concealing our wrongdoing before God before describing the release and freedom given by God when we do come and repent.

In Genesis, we see Jacob working for Laban to marry his daughter Rachel. We also see Laban's duplicity in marrying her older sister, Leah, to him first, citing local custom.

In 2 Chronicles, we see Solomon addressing the people at the temple opening, reminding them of what God has done in the past and what let to the building of the temple. We also see him offering a (rather long) prayer to God commissioning the temple for his use. A large portion of Solomon's prayer, I find it interesting to note, deal with God interacting with Israelites and others who call on his name. Solomon is asking that those who have sinned and are experiencing punishment, if they confess their sins and seek forgiveness, be forgiven and, in some cases, their punishment brought to an end.

In Luke, we have the events leading from Jesus' betrayal and capture to Pilate handing Jesus over to the Sanhedrin to do with as they wished. What I find interesting is that the Sanhedrin, already infuriated with Jesus, found him guilty of blasphemy for calling himself God. Perhaps if they stopped to consider the scripture instead of their assumptions, they may have come to a different conclusion. Nevertheless, they did not have the power to execute Jesus, so they took him to Pilate under a contrived claim (somewhat feasible) that he was attempting to usurp Caesar, calling himself the "King of the Jews". Pilate found nothing wrong with him and sent him to Herod, who found nothing wrong with him and sent him back to Pilate, who reiterated that they saw no reason to execute him. The Sanhedrin, then basically bullied him into releasing a death row convict and putting Jesus in his place.

It's funny how it was the religious leaders who put Jesus to death. The government had very little to do with it.

Application:

Confession and forgiveness.

Too often, I merely ask God for help in managing or overcoming my sins. That's all well and good, but I need the humility that comes with confession. My pride in assuming that trying to overcome my sin means I am repentant is offensive to God. Just because I ask for help to overcome sin, doesn't mean I am contrite and repentant over it. Just because I am angry or irritated at my sin and do not desire any part of it, it doesn't mean I am repentant.

However, if I am repentant, I try to overcome my sin, ask for help, feel anger and antipathy towards my sin, and desire to be rid of it.

Remember the logical fallacy:
A --> B
B :. A

Just because the manifestations produced by a specific mindset are present, it doesn't mean the mindset itself is there.

1 February 2016

Scriptures:

• Psalm 31
• Genesis 28:10-22
• 2 Chronicles 5
• Luke 22:1-46

Observations:

The psalms are always complicated for me, as they follow the mood of the psalmist rather than engaging in a specific point, but here's what I see. The psalmist is referring to God as his refuge and is declaring that he is entrusting himself in God. He asks for grace, explaining how he feels forgotten and cast away. He asks for protection and rescue from his enemies and then concludes the psalm with three stanzas of praise to God for his goodness, faithfulness, and love, encouraging all who believe in God to love him.

In Genesis, we see God speaking to Jacob, reiterating the covenants made to Isaac and Abraham. I find Jacob's response interesting, though. In a way, it looks like he's saying, "If you'll provide for me, then I'll call you God." He does, however, commission an impromptu temple on the site where the tabernacle would be kept for many years as well as being one of the first to formally offer a 10% tithe.

In 2 Chronicles, we see the completion of the temple and the installment of the Ark of the Covenant and other tabernacle implements in the new temple. As the Ark is being placed in the temple, we see an account of a massive number of sacrifices being made and an account of the glory of God entering and filling the temple like a cloud.

In Luke, we have some more of the Passion week happenings. First we see Judas colluding with the high priests to betray Jesus. Following that, we see Passover, the last supper, the institution of communion, and Jesus' announcement that one of the disciples would betray him. Jesus then took the opportunity of a dispute to introduce the idea of humble, servant leadership to the disciples before informing Peter of his future denials of Jesus. Last, we have Jesus praying on the mount of olives.

Application:

29 January 2016

Scriptures:

• Psalm 28
• Genesis 26
• 2 Chronicles 2
• Luke 19:28-46

Observations:

The psalm today starts off as may of David's psalms do, in crying out to be seen and heard, asking not to be dragged down into judgment along with all the other nations. What stands out to me is tat, at the end of the psalm, David has an about-face in tone. Where he starts off asking for God's ear, he then exclaims that the Lord is to be blessed because the Lord hears him. David then praises him calling him his strength and shield, whom he trusts, and the shield and refuge for his people.

In Genesis, we see a long exposition about Isaac. First, we see God renewing Abraham's covenant, promising to Isaac the things that were promised to Abraham. Second, we see Isaac's interactions with Abimelech and the Philistines where he was living. Isaac had tried to pass Rebekah off as his sister, thinking he might be killed to get her (like father, like son). Abimelech scolded him for it, but didn't throw him out as pharaoh did to his father. No, the Philistines sent him out because he began to become very wealthy from his harvests and herds. So, he traveled in the area, re-digging his father's wells and coming into minor conflict over some new ones. During that time, God speaks to Isaac, confirming his promise. After all this, Abimelech approaches Isaac as he did Abraham and asks for peace between them because he can see that God is with Isaac.

In 2 Chronicles, Solomon begins work on the temple, calling upon the connections David had set before the end of his reign. We also see Solomon making this statement about the building of a temple: "But who is able to build him a house, since heaven, even highest heaven, cannot contain him?" To me, that stands out, because here, Solomon has a great image of God's magnitude. Now, what I find also to be interesting is that Solomon takes a census of the resident aliens in Israel and puts them all to work.

In Luke, we see three connected events. Jesus is entering Jerusalem for the last time and he tells his disciples to go find a specific donkey for him to ride in on. As he rides in, the people gather in praise, exclaiming praises and thanks to God. Jesus also weeps over Jerusalem, prophesying against it about its fall. Last, he heads to the temple and clears it of all the merchants and money-changers.

Application:

I think the biggest thing for me is the confidence in and reverence for God that is evident in all of these passages. That changes us, if we allow it. 

28 January 2016

Scriptures:

• Psalm 27
• Genesis 25:19-34
• 2 Chronicles 1
• Luke 18:31-19:27

Observations:

The psalm today is one proclaiming God as the psalmist's salvation and stronghold. In him, he has confidence, knowing that God's protection is more effective than any weapon or army. What the psalmist asks is to dwell in the house of the Lord, to look upon God, and to be seen and answered by God. The psalmist begs God not to turn his face away, but to teach him his way and to lead him on the straight path. He then closes with a statement of faith and conviction, knowing that God will answer.

In Genesis, we see the conception and birth of Esau and Jacob, as well as God's words to Rebekah about the two of them, how they would both become great nations and that the oldest (Esau) would serve the youngest (Jacob). That prophecy plays out in the second half of the passage in which Esau sells his birthright to Jacob for a bowl of stew.

In 2 Chronicles, we see the beginning of Solomon's reign. He started off really well, seeking God at the tabernacle and, when God offered anything to the new king, he responded asking for wisdom, that he would be able to rightly govern the people of Israel. So, God granted him his request and also commended him on it, lavishing on him additionally, wealth and honour. We see immediately following this conversation how God blessed Solomon and Israel with abundant wealth.

In Luke, we have a number of things happening. First, Jesus tells his disciples of his impending death (again) and the disciples don't realise what he's talking about (again). 

Second, we have Jesus healing a blind man. This altercation strikes me as a little odd. We have a beggar shouting to Jesus as he is passing by, calling him the Son of David (i.e. the Messiah) and asking Jesus to have mercy on him. The people around Jesus try and shush him, but after the second cry, Jesus waves him over and bluntly asks what he wants him to do for him. The man replies that he would like his sight back, and Jesus tells him to go, for his faith has made him well. The way I read this passage, Jesus was very blunt about the whole affair and yet, I note that, again, it was the man's faith that Jesus cited being the agent that made him well. The man had enough faith to be bold in reaching out to Jesus and to bluntly ask Jesus to heal him. There was no doubt in him that we can see. None whatsoever. I would do well to keep his example in mind.

Third, we have Jesus' interaction with Zacchaeus. The man had run ahead to try and get a glimpse of Jesus, spurred on by faith, curiosity, or maybe something else entirely. Jesus stopped and engaged directly with him, declaring that he would be dining in Zacchaeus' house that day. What stands out to me is not Zacchaeus' declarations of the good he will do as evidence of a changed life, but the crowd's grumbling at how Jesus had gone to dine with a sinner and Jesus' statement that he came to seek and save the lost.

The last passage is a parable that is seen in a couple different iterations, but it narrows down to the idea of putting to good use that which God has given to us, because God is one who demands much of us. So, we should be investing what we have been given - our wisdom, knowledge, skills, assets - to the benefit of God's kingdom, not merely laying around with the tools that have been given, lest they be taken away.

Application:

There were a couple elements that stood out from today's readings. The psalms always strike a chord with me because of their honest yearnings, beautiful language, and ability to express emotions that I can barely describe in myself. The last parable stood out, because I am starting to see that, through all my begging God for freedom from sin and a better relationship with my wife, God has been giving me the tools I need to do so. I just haven't been paying attention or using them. So, I'm beginning to pick them up, to learn how to do things God's way instead of James' way.

27 January 2016

Scriptures:

• Psalm 26
• Genesis 25:1-18
• 1 Chronicles 29:22-30
• Luke 18:1-30

Observations:

In the psalm, we see David asking the Lord for vindication, proclaiming to God how he has searched and endeavoured after him, avoiding the wicked and concerning himself with what is righteous.

In Genesis, we see the remarriage of Abraham, the death and burial of Abraham (next to Sarah, attended by Isaac & Ishmael), and the descendants of the sons of Abraham's second wife and those of Ishmael.

In 1 Chronicles, we see Solomon's coronation & David's death.

In the first parable in Luke, we see Jesus telling his followers to be persistent in their petitions to God. In the second, we see Jesus demonstrating the importance of humility before God. Following that, we see how Christ viewed children and the nature that faith should have. Last, we see Christ demanding not only obedience to God, but complete sacrifice of self, noting that it is not by the accumulation of wealth or deeds one gains access to heaven, but through God alone

Application:

Honestly, I don't see a great deal that applies to the circumstance I'm in other than to pray consistently

26 January 2016

Scriptures:

• Psalm 25
• Genesis 24
• 1 Chronicles 29:1-22
• Luke 17:11-37

Observations:

In the psalm, we see David seeking God's presence. He is entrusting himself to God, putting himself under the Lord's grace and teaching. Here, we see a calm, spiritual maturity that longs for the presence of God, as we can see in vv 16-18

"Turn to me and be gracious to me, for I am lonely and afflicted.The troubles of my heart are enlarged; bring me out of my distresses.Consider my affliction and my trouble, and forgive all my sins."

 Okay, so David is very expressive in his tone, but the tone I get as I read this psalm is one of wise spiritual maturity that yearns for God, not quite as some distant salvation, but as a companion and teacher who has stepped away for a moment.

In Genesis, we see the finding of Rebekah, Isaac's wife. Abraham desired that Isaac not marry one of the local Canaanites, but someone from his home. So, his servant went to Abraham's home town, whereupon he prayed, asking for a specific sign to indicate Isaac's wife. God obliged and Isaac was found a wife.

In 1 Chronicles, we see David announcing what he has stored up for use in building the temple, calling for a freewill offering from many of the citizens. We also see him praying over the building of the temple, asking for God's blessing, and offering sacrifices to God numbering in the thousands.

In Luke, we see first, the healing of ten lepers, of whom only one, a Samaritan, came back to thank Jesus.
Second, we see Jesus teaching on the coming of the kingdom of God. In response to the pharisees' question, Jesus says that it sill come in a way not discernible to the eye, because the Kingdom of God is in their midst (Presumably speaking of himself). To his disciples, he elaborated on this point further, telling them to disregard those who might point to the coming of God at a particular time or place. He also says that, instead, people will be about their normal, everyday business when, suddenly, as with Noah's flood or Sodom's destruction, the Kingdom of God will come.

Application:

The kingdom of god could come at any time. Therefore, I need to be busy with the work given to me. That being said, I also want to grow in spiritual maturity, having the perspective and demeanour of David in his deep relationship with God.

25 January 2016

Scriptures:

• Psalm 24
• Genesis 23
• 1 Chronicles 28
• Luke 16:1-17:10

Observations:

In the psalm today, we see three things. First, we have an acknowledgement of God's ownership of the earth by virtue of his being its creator. Second, we see man's interaction with God. Third, we have an urging to the gates [of Jerusalem?] to look and see God, the King of Glory, and let him in.

In Genesis, we see Abraham burying his wife, Sarah. In greater detail, we see the account of his discussion with the Hittites, whose land he was passing through, attempting to find a suitable tomb for his wife. I found the Hittites' response to be very curious: "You are a prince of God among us". It reminds me somewhat of Abimelech's words regarding Abraham. It seems that, as Abraham grew closer to God, the people around him began to see God reflected in him.

In 1 Chronicles, it appears as though we have David's passing of the baton to Solomon. First, we have his exhortation to all of his servants and staff, the officials, and the military to honour God and follow his commandments, that they may pass the land on to their children. Second, we have David speaking directly to Solomon. The first thing David tells his son is to seek God and the second is his plan and groundwork for the temple, detailed even to the weight of gold to be used in the temple affects.

In Luke, I am having a somewhat difficult time understanding this first parable, the one of the dishonest manager. I understand his firing for embezzlement. I understand his reasonings for cutting his master's debtor's dues. In some ways, I understand the master's commendation for his shrewd dealing. I even understand Christ's excerpt at the end of this passage. I just don't see how they all tie together, especially when you incorporate Jesus' response to the pharisees.

Following this, there is a short blurb on divorce and adultery before moving on to the next parable, the rich man and Lazarus. In this second parable, Jesus connects our conduct with our resultant eternities, showing the importance of loving our neighbours. He also speaks about the separation and finality of heaven and hell. What's interesting to me is the rich man's pleading to send a message to his brothers, which is refused on the grounds that if they would not repent because of Moses and the prophets, why would they repent because of someone rising from the dead.

Last, we have some of Jesus' comments on temptation, faith, and the role of a servant.

Applications:

24 January 2016

Scriptures:

• Psalm 23
• Genesis 22
• 1 Chronicles 27
• Luke 15

Observation:

In the psalm, we see David offering praise to God. In the first stanza, he praises God for his guardianship, leading him to what is good and right. In the second stanza, he praises God for his security and comfort. In the last stanza, he praises God for his provision.

In Genesis, we have the classic story of Abraham offering Isaac as an offering to God. Now, yes, we know that God explicitly commanded the Israelites to stay away from child sacrifice as it was detestable to him. So, what's the whole point here? The point was for Abraham to show that he valued God greater than he valued the gift of his son. Remember yesterday's passage on how our love for God should make it look like we hate our families in comparison? That is what's going on here. Now, just before Abraham actually kills his son, God sends an angel to stop him, commending Abraham for his faith, and providing a ram as a proper sacrifice.

In 1 Chronicles, we see the division of leaders for what I presume is the standing army of Israel. Each month, there is a leader and 24 000 men appointed to this position. In the counting of tribes and tribe leaders, we have a note mentioning David's census and the wrath of God that came about therefrom, mentioning how the census was left unfinished. We also see the appointing of the stewards of David's property and assets and the naming of those in roles with close access to David and his family.

In Luke, we see God's attitude towards the lost. 

The first parable he gives, in response to the pharisees scoffing at his dining with sinners (for the pharisees dined primarily with the righteous and well-regarded), is a simple question: who among them, if their flock of 100 were to lose 1 sheep, would not leave the safe 99, go search for the lost one, and, upon returning with the lost one, celebrate with his friend over the lost sheep returned to the flock? 

The second parable involves a woman who loses one of her 10 silver coins. What does she do? She turns the house upside-down diligently searching for the coin, rejoicing with her friends when it is found. The third parable takes this idea somewhat further. 

In this last parable, we see a young man insult his father by demanding his inheritance early. That same young man disrespects his inheritance by squandering it on the high life in a foreign country and, when his funds run out, he finds a job performing the lowest of work - feeding pigs. during this time, he decides to return to his father, asking forgiveness, and seeking to be counted as one of his father's hired servants. When he arrives home, we see his father forsake all dignity and run to him, meeting him in the road, restoring him to sonhood, and throwing a party for his return. We also see the man's other son, the obedient son who did not ask for his inheritance early and who had remained with the father the entire time. We see his bitterness at the father's celebration and his father's rebuke.

What's the whole point of these three parables? Jesus was using them to illustrate to the pharisees and scribes why he spent more time dining with the sinners than he did with the righteous. God rejoices more over one lost individual coming to salvation than over one, ten, 99 righteous individuals who never strayed. God's heart is for the redemption of the lost. So, why would Jesus not go and spend time with the sinners. After all, they are the ones needing him.

Application:

23 January 2016

Scriptures:

• Psalm 22
• Genesis 21:22-34
• 1 Chronicles 26
• Luke 14

Observations:

In the psalm, David is pleading with God to be heard and to be delivered. He is recounting his situation and how he feels everything is against him. Also, note that he is recounting the faithfulness of God to his people and to him in the past.

In Genesis, we see Abraham's treaty with Abimelech (I swear I keep overlapping passages by accident). Abimelech comes to Abraham where he is currently residing and entreats with him for fair dealings, testifying to Abraham's faith in God. Abraham responded with a counter-issue, that some of Abimelech's servants had robbed him of his well. So, the two made right by each other and sealed their treaty with seven of Abraham's ewes, freely offered.

In 1 Chronicles, we see the division of the gatekeepers, with their assignments by lot to the north or south entrances/walls. We also see the division of the treasurers and overseers/judges.

In Luke, again, we see Jesus confronting the pharisees about working on the Sabbath. This time, a man with an illness has walked in and, before healing the man, Jesus asks the pharisees and teachers whether it is lawful to heal on the Sabbath, healing the man in the face of their mute answers, then asking them whether they would even engage in work in the face of an emergency. 

Next, Jesus teaches on humility, advising his followers not to take for themselves the positions of greatest honour, but to take the positions of least honour, for it is better to be asked to move to a seat of higher honour than one of lower honour. 

Following this, Jesus gives advice on inviting others to a banquet, that is, to not invite those from whom you can expect a return invitation, but to invite those unable to repay you. From this statement, Jesus gives the parable of the great banquet, in which every one of a man's invited guests declined last minute with excuses. In response, the man sent his servant to invite the beggars, crippled, and all others whom he could find so that his house would be filled, for none of those who had scorned the invitation would have a place at the table. 

After this, Jesus is speaking to his followers about the cost of following him: 

1. We need to be so devoted to him that, by comparison, we hate our families, friends, and selves
2. We need to be prepared to die any death, even the most ignominious death
3. We need to renounce all we have (all ties, assets, pride, etc.)

As Jesus said, it is important that we bear these in consideration, because just as a builder weighs his budget before construction and a king measures his forces' strength before going to war, so we as Christians must weight the cost of following him before we blithely state our allegiance.

Last, Jesus talks about the very nature of his followers. He compares them to salt. He then makes an absurd statement, "If salt loses its saltiness..." How can salt become unsalty? I'm not going to delve into the whole sea salt having impurities thing. I'm looking at the very nature of salt as compared to Christians. If salt isn't salty, then is really isn't good to be used for salt anymore, so, it's just used for roads. Similarly, if a Christian isn't Christlike, then how is he any good to be used as a Christian? Of course, you can't have unsalty salt (chemically speaking), just like you can't have an un-Christlike Christian. Either you are a Christian and Christ is manifesting himself in you, or you aren't and you're only fooling yourself and those around you.

Application:

Yesterday, I talked about faith and its effects on the believer, changing his very nature and permeating him with Christ's nature and purpose. 

Today, we see the cost of following Christ and, honestly, it follows from yesterday. If we are permeated with Christ's nature and purpose, our connections and assets, our pride, our sins, none of that matters. If we are permeated with Christ's nature and purpose, we have security in our eternity and are invested in Christ's mission above all else -as Paul put it "To live is Christ and to die is gain." If we are permeated with Christ's nature and purpose, there is no room for any other connection, save as an outpouring of what God has given. Does this mean to actually deprive your spouse and children? No. What it means is that your family should know and clearly see that they play a very second fiddle to your devotion to God (and hopefully they too have such a relationship with God).

If we are permeated with Christ, then we cannot be anything other than salty. So, let's stop hiding our saltiness and impact the world around us - our workplaces, our classes, our churches, our streets.

22 January 2016

Scriptures:

• Psalm 21
• Genesis 21:1-21
• 1 Chronicles 25
• Luke 13:10-35

Observations:

In the first stanza of the psalm, we see David praising God for the blessings and aid he has given to him as king. In the second, David is praising God for the punishment of his (the Lord's) enemies.

In Genesis, we see the intended fruit of God's promise - Isaac is born. Following that, we see strife again between Sarah and Hagar to the point where Sarah is urging Abraham to cast Hagar and Ishmael out again. God speaks to Abraham, reassuring him that they would be okay and that, though Isaac is the intended child, he will make a great nation of Ishmael as well, because he is Abraham's son. In the wilderness, then, Hagar finds herself running out of water, lamenting the impending death of her son, when an angel from God reminds her of God's promise and shows her a well. Ishmael grew up to be a strong man, good with a bow we're told, and that he was married to an Egyptian woman. Lastly, we see Abraham's reputation and merciful dealing in his treaty with Abimelech regarding the well at Beersheba.

The 1 Chronicles passage continues the detailing of the Levites, specifically the musicians. We see the prescriptions of who is performing what roles as well as an annotation of lot-taking (thought I do not know what the lot-taking was for). Matthew Henry interprets the lot-taking as the organisation of shifts - who is on duty when.

In Luke, we see a handful of situations. First, Jesus heals a woman with a disfigurement or disability (it looks like some kind of anatomic dysfunction of the spine). The healing itself is rather commonplace for Christ, but it sparked an outrage from a number of the religious leaders, because it happened to be the Sabbath, an argument which Jesus met by showing the leaders their own hypocrisy. Second, Jesus makes two comparisons to the kingdom of heaven. First of the two, he compares it to a mustard seed, which, though small, grows into a large plant, big enough to serve as home for birds. In a similar way, the knowledge and faith in God is a small seed planted within us, but, when cared for and allowed to grow, it expands and branches out, impacting all areas of a person's life and extending shelter/affecting others. Second of the two, Jesus compares the kingdom of God to yeast - a small, single-celled organism whose presence changes the entire nature and flavour of dough and its resultant bread. Next, Jesus responds to a follower's question on the number of saved souls by comparing the kingdom of God to a narrow door - not all will manage to come in - and one that will be open only for a finite time, leaving all others removed from the presence of God, in punishment. This segment has imagery very similar to Matthew 25:31-46, except where the evidence of salvation in Matthew is having served God, the evidence in Luke is having entered through the narrow door, which many seek and few find. Fourth, we see Jesus speaking a lament for Jerusalem over the role it would play during his next and final visit and its lack of willingness to come to God, preferring to remain in its slavish obedience to the Law.

Application:

Do not underestimate faith.

For the first time, I have a better understanding of Jesus' two parables on the kingdom of God. 

I also understand the blindness of the world. The narrow door is not an indication of Christ's meanness, but of man's blindness.

Let Christ's seed, the kingdom of God grow in you, permeating throughout your being, that every thought, every action, every word, every aspect of your body, heart, mind, and soul is infiltrated and held captive by Christ, because we are to be Christ - Christian means little Christ and we are often described as the hands and feet of Christ. Our role is to guide others towards that narrow door, to bring light to their darkness and sight to their blindness.

That is why the church spread under persecution. That is why the pharisees did not understand. Christ demands a surrender of self and an urgency of purpose that defies all man-made stricture and human reason.

21 January 2016

Scriptures:

• Psalm 19
• Genesis 19
• 1 Chronicles 21:18-22:19
• Luke 12:13-48

Observations:

In the psalm, we have four stanzas, each with a different theme. The first is praise, showing how all of creation sings praise to God. The second is scripture, praising the word of the Lord in how they guide man in what is right and wise. The third is contrition, wherein David asks God to show him his faults and asks God to cleanse him. The last is commitment, as David, in my understanding, commits himself to the worship of God, entreating that his worship would always be pleasing to God.

Well, there is a whole lot going on in the Genesis passage: Lot's delivery from Sodom, Lot's wife turning to salt, and Lot's daughters taking advantage of him. What stood out to me is Lot's reticence to leave Sodom. I understand, that was his home, but it says something about the strength of his faith compared to Abraham's. We also see it in his sons-in-law's derision of Lot's warning to leave the city, his wife's turning back, and his daughters' incestuous actions. If he sought after God more and had a deeper relationship with God, would his sons-in-law have reacted differently (or even been different people)? Would his wife and daughters have acted differently? I would say so. His faith set the tone for the way he and his family settled and interacted in Sodom. The difference here, between Lot and Abraham, is that Lot put himself and his comfort first, then God. Abraham put God first (usually) and his comfort second. Now, I'm not saying be legalistic, doing thousands of good things for God, becoming an ascetic and selling all your possessions, etc. I'm saying seek God first, not ourselves.

Okay, so in 1 Chronicles, this is following God's punishment on Israel for David's sin of pride in taking a census. At the place where the angel stopped in Jerusalem, a threshing floor, David was commanded to build an altar. So, he bought, full price, the threshing floor and built an altar on it, sacrificing to God for forgiveness and peace. At that spot, David commissioned the temple to be built, though God had previously told him that it would be Solomon to do so, since David's hands were so stained with blood. So, David did all the leg work in acquiring the resources and workmen for Solomon to use.

So, in Luke, we have three passages that are often read separately, but, when read together, make for an amazing synergy. First, we have the parable of the rich fool, in which Jesus is admonishing us not to stockpile assets and riches on earth instead of investing in God, for we will all be called up and our earthy possessions will serve us no greater purpose. Second we have the encouragement to not be anxious, which is begun with a "therefore", indicating it flows from the first passage. Because we are to invest our efforts in God instead of earthly assets, we are encouraged to not be anxious about having enough to eat or be clothed, but to have faith that God, whom we are invested in, will care for our needs, closing with a reminder that where are treasures are is where our hearts are. Last, we have the call to readiness. If we are then invested in and committed to Christ, should we not also be preparing ourselves to move at his command? Should we not be busy doing his work so that when we are called up, we are not caught unawares, engaged in worldly vices, but prepared and engaging in the work we have been given.

Application:

The application I see is two-fold.

Part I

In what ways do I serve my own comfort?

Where do I reluctantly follow God's direction?

Part II

How am I investing in Earth instead of God?

What do I need to rid myself of so that I may lean upon God?

What is the work God has given me to do?

19 January 2016

Scriptures:

• Psalm 18
• Genesis 18:16-33
• 1 Chronicles 21:1-17
• Luke 11:37-12:12

Observations:

In the psalm, we see David giving praise to God for being his rock and shelter. We see David describing how the Lord goes out to war on his behalf, giving description of his earth-shattering power. David also makes note of why God would act on his behalf - David has sought to remain clean and pure, seeking after God. From God, then, David gains his strength, speaking of how the Lord has equipped him to face his enemies.

In the Genesis passage, I find Abraham's attitude very curious. We see God "debating" within himself over whether to let Abraham know what he was going to do next, to deal with Sodom. After telling Abraham, though, Abraham, knowing the city's reputation, begins to haggle for the city's survival, whittling God down to sparing the city if there are so much as 10 righteous people living there. Yes, we know that Abraham's nephew, Lot, lived in Sodom, but Abraham's humility and self-effacement in haggling with God is interesting. You can see Abraham's gratitude that the Lord would consider his offer. You can also see Abraham's not wanting to presume, recognising his existence in the face of God, but still wanting to press for further clemency on behalf of the city.

In 1 Chronicles, we see the beginnings of kingly pride infecting David, affecting his rule. David called for a census, desiring to know the size of his kingdom. Surprisingly, Joab, his general, who was not particularly known for his godliness, had reservations, pleading David not to tempt God's wrath. David continued and, sure enough, God delivered David a choice of punishments, ultimately delivering a pestilence across the nation, stopping partway through Jerusalem. 70 000 men had died because of David's folly (and that number doesn't include women or children). The Lord stopped the pestilence early because of David's sincere contrition.

In Luke, we first see Jesus dining with some pharisees and teachers of the Law. Not very long after being there, one of the pharisees questions Jesus about a traditional behaviour of cleanliness that Jesus didn't do. Jesus makes a point about this, leveling against the pharisees in general about how they pursue external cleanliness and recognition of man instead of working for the recognition of God, which leads to internal cleanliness. Similarly, at a protestation from a teacher of the Law, Jesus lays at their feet their guilt for the burdensome additional laws which have been made over the last few centuries to keep the everyday Jew from trespassing the ten commandments, but which served more to ensnare and enslave them.

From these statements, Jesus then turns to his followers, who had been gathering and admonishes them to hold on to a few thoughts:

• Do not pursue the influence of the pharisees
• That is, do not seek to emulate them in the hopes of gaining what they purport to possess.
• Do not fear your peers or authorities; instead, fear God.
• Seek first, then the ways in which God says to live, holding to that standard first.
• Do not compromise on your faith in Christ when pressured or questioned by your peers or authorities .

Application:

I think the Luke passage is the linchpin here. Let us start from the three points of Luke - not pursuing the influence and lifestyle of the world, not fearing the world's authorities, but God, and not compromising on our faith in any situation.

From there, we can see David's folly: he pursued the lifestyle and prestige of the world. Let us also see David's salvation: he feared God.

Also, we can see David's psalm. In his solid faith in God, he had no fear of other powers, because he knew what God could and would do.

Lastly, in Genesis, we can see the fruit of a life of growing closer to God, towards the no compromise threshold, in Abraham as he petitioned God on behalf of his nephew. 

18 January 2016

Scriptures:

• Psalm 17
• Genesis 18:1-15
• 1 Chronicles 18-20
• Luke 11:1-36

Observations:

In the psalm, we see David pleading with the Lord to shelter him and to fight on his behalf. We see him showing his heart and actions to God, as evidence that he is worthy of God's favour. We also see David's heart. He doesn't want God's protection for this particular instance. In verse 8, we see "Keep me as the apple of your eye." David is seeking intimacy with God and seeks to remain in intimacy with God.

In Genesis, we have the final promise to Abraham and Sarah that they will have a child, to which Sarah scoffs, because she is well past menopause. What's also interesting and very much worth noting is the urgency of Abraham's hospitality for the servants of the Lord, urging them into the shade, offering and making them food and drink. It brings to mind the passage in Matthew 25:35, "For I was hungry and you gave me food. I was thirsty and you gave me drink. I was a stranger and you welcomed me." We never know when we might be entertaining messengers of God, so let us always be available and graciously hospitable. That being said, we should be doing so anyways, because of the love of God that dwells within us.

In 1 Chronicles, we have an account of a number of military and political events occurring through David's reign. In ch 18, we see his war victories and spoils as well as his administration. In ch 19, we see a new Ammonite king, the son of one who had been kindly towards David in his youth, spit at David's offer of consolation and friendship, bringing the Syrians to war against Israel. Israel routed them both and Syria became a vassal state. In ch 20, we see the capture of Rabbah from the Ammonites as well as the deeds in single combat of some of David's men. Clearly this period of David's rule was one blessed by God, as evidenced by his successes.

In the first segment of the Luke passage, we see the people gathered asking Jesus how to pray. In reply, he gives them two pieces of instruction. First, he gives them a skeleton prayer. Second, he tells them to pray boldly, asking for whatever they seek, because God loves us like a perfect father and desires to bless us with what we need. In the second segment, Jesus deals with accusations that he is in league with the devil to be able to cast out demons, giving the crowd two if-then statements on if he worked by the power of Satan and if he worked by the power of God. Third, Jesus talks about an unclean spirit that has been cast out, returning to find its old home clean and well-kept, and inviting more to dwell with it. To me, I understand this as attempting to remove our sin on our own. We might hold out for a time and get ourselves straightened up, but that sin comes back and with a vengeance, bringing us to new lows. Unless, of course, there is a different spirit residing in its place - the spirit of God. Jesus then continues, closing out this particular collection of verses with a woe to the crowds, lamenting their lack of faith, wanting to see greater miracles before they believed, and with an illustration on faith-filled living.

Application:

Well, from Chronicles, we can definitely see the effect of God's hand in physical affairs. In the psalm, we see David's example in his desire to never be removed from God's favour. In Genesis, we see how God will answer his promises, albeit in unlikely ways sometimes, and how we should be ready to serve God and others, with our very best and consideration for their well-being. Lastly, in Luke, we see we are to be bold in prayer, recognising that Jesus' power is of God, meaning that the kingdom of God is truly near, recognising that it is only through him that we are cleansed from our sins, and that we are to be bold in our faith, reflecting Christ, shining his light like a lamp on a stand, being aware of ourselves, checking that the light we reflect is indeed of Christ and not self.

That's still very wordy.

God answers his promises and has clear power. Recognising that it is Jesus who cleanses us and allows us to come into the presence of God, let us cleave to God and desire never to leave, petitioning him boldly for his favour and blessing, and allowing him to change us from the inside, that we would reflect in growing faith the character of God.

So, cling to God faster than a man does his wife, for God is sufficient, able, and willing to meet every one of our needs.

16 January 2016

Scriptures:

• Psalm 15
• Genesis 16
• 1 Chronicles 16:4-43
• Luke 9:51-10:24

Observations:

In the psalm, David is laying out a list of characteristics of a godly man, of one who is able to dwell in the presence of God

• Someone blameless in righteousness
• Someone of integrity & truth
• Someone who neither slanders nor harms his neighbour
• Someone who respects and uplifts his peers instead of scorning them
• Someone who despises evil
• Someone who supports others who follow God
• Someone who speaks the truth of matters and does not vacillate to suit his wants
• Someone who gives freely, not for personal gain
• Someone who will not be swayed by gain in favour of the guilty

David then wraps up his psalm, saying that he who does these things will never be moved.

Looking at that list, the only thing I can say is that I definitely do not deserve to be in the presence of God and yet, in his love and mercy, knowing we could not come to him, he came to us with an offer of absolution so that we could dwell in his presence, should we accept.

In Genesis, we see Abram and Sarai taking God's promise of a child into their own hands, stepping outside of God's will. What is interesting to me is that, although Sarai was the one to suggest it, when Hagar had conceived and begun acting contemptuously towards Sarai, she laid the burden of the consequences at Abram's feet. Another thing that's interesting, though, is God's faithfulness. You see, God promised that Abram's descendants would be numerous and, while the child in Hagar's womb was not the descendant line that god was intending, Ishmael was still of Abram's seed. So, we see God showing mercy to Hagar while she is in the wilderness, promising that the descendants of her child would be numerous and great (and the Ishmaelites have indeed been numerous and great, even up to this modern age. They were a nomadic peoples, divided also into 12 tribes, spreading from northern Sinai to the western borders of Babylon, north into the border between modern-day Saudi Arabia and Jordan, many of them referenced by Greek and Assyrian historians. There is some indication that they may have been traders as well and also some indication that certain Ishmaelite tribes may have been the forefathers of modern Arabs).

In 1 Chronicles, we see the celebration following the Ark of the Covenant being brought into Jerusalem. Most notably, we see David's psalm of praise to God, exhorting the people to seek after God, recalling his covenants, remembering his protections, declaring his greatness and the false nature of idols, encouraging the people to follow the example of nature in praising God, and lastly encouraging the people to turn to God for their salvation.

In Luke, we have a number of incidents along the way to Jerusalem, as Jesus is making his way there for the last time. The first is the refusal of a Samaritan city to host him and his followers, because he was headed towards Jerusalem. What is interesting is that a couple of the disciples, understanding the power of God, but not his purpose, asked if they should call down fire on the town to which Jesus rebuked them. The second is Jesus outlining the cost of following him, sounding almost like he is trying to dissuade people from following him, which is understandable, since many would seek to follow him for the prestige of following a rabbi, not understanding that what Jesus taught often ran counter to conventional wisdom. The third is the sending and return of seventy-two of Jesus' followers. We see his emphasis on taking nothing with them and living at the mercy of whomever they come across. When they return, we see his exhortation to not rejoice in the power given to them over evil, but that their names are written down in heaven. The fourth is Jesus' woe towards the unrepentant Jewish cities, because they have received prior knowledge of God and still do not acknowledge Christ. The fifth and last is Jesus' rejoicing in the Father's will for how God has revealed himself.

Application:

Okay, so these are scattered passages with different foci. In the psalm, we see God's perfect standard. In Genesis, we see God's faithfulness and holding to his word. In 1 Chronicles, we see an exhortation to praise God. In Luke, we see Jesus trying to teach his followers the whole point of his ministry and purpose.

I myself, I see encouragement to praise God for how he has come to me, giving me the opportunity to dwell in his presence, though the sending and sacrifice of Jesus. I see encouragement to praise God for his faithfulness, to trust in him because of the accounts of his past faithfulness. Lastly, I see that there are still many things about God and his purpose that I still do not understand and need to grow in wisdom and understanding of.