Sunday, January 3, 2010
Earth, Water, Fire
(II Peter 3:5-7)
In the verses immediately previous to today’s passage, Peter exposes the false assertion that the Lord is indefinitely delaying His return. He especially rebukes the end-times notion that the world will continue on as it has from creation, without any spectacular divine interruption. To combat such foolishness, Peter cites world history. The world was created “by the word of God” (5), but God interrupted the corruption of that age by Noah’s flood (6). Just as God surprised that generation with a worldwide deluge, so He will surprise a future generation with fiery conflagration (7).
There is coming a “day of judgment and perdition” for “ungodly men” (7). When judgment day arrives, the earth—which has been preserved by God—will be destroyed by fire. John the Revelator gives us the exact chronology of these eschatological events. In Revelation 20:11-15 we find a detailed account of the “day of judgment and perdition.” In Revelation 21:1, John states that the old heaven and earth have been replaced by a new heaven and a new earth. Getting a little ahead of ourselves, Peter tells us that this world will end by fire, the elements melting with a fervent heat (II Pet. 3:10, 12).
In other words, it’s all going to burn! The things we preserve so diligently and hoard so greedily will one day melt—simply vanish away. And, that day—yet future—is marked unchangeably on the calendar of God. Though some in our generation question the possibility of God’s intervention, the Bible assures us that He will once again interrupt the ebb and flow of human history!
Tuesday, December 29, 2009
Exhortations from the Elder:Second Peter – 2
Monday, January 4, 2010
Not Willing That Any Should Perish
(II Peter 3:8-9)
God will, in a literal manner, fulfill every detail of Bible prophecy. Jesus assured us that not “one jot or one tittle” (the smallest diacritical markings of the Hebrew language) “shall…pass from the law, till all be fulfilled” (Mt. 5:18). The issue is never God’s faithfulness to His Word; the issue—for us—is one of timing. Each successive generation of earnest Christians hopes to be the terminal generation—the one that sees the coming of Christ.
Some genuine believers, in their zeal for Christ’s return, have engaged in the folly of setting dates. Usually explained through complex mathematical formulas relating to Scripture and the calendar, these dates have all come and gone with not so much as a whimper from heaven. And we should expect it to be so. The time of Christ’s return is a perennial secret, known only to God Himself (Mt. 24:44).
Peter gives us a hint as to our timing problem: We fail to count time as does the Lord. In fact, time is not an issue to Him. From the Lord’s eternal perspective, a day is as a thousand years, and a thousand years is as a day (8). Some have used this verse as a secret “key” to unlocking the timing of Bible prophecy. Far from explaining the specifics of God’s prophetic plan, verse 8 actually emphasizes the impossibility of man’s predicting Christ’s return. We simply don’t see things as God does; so our guesswork is always faulty.
The Lord, however, is not unnecessarily delaying His return to tantalize and frustrate believers. His tarrying is a feature of grace, because the Lord desires that all have time—before He returns—to place their faith in Him (9).
Not Willing That Any Should Perish
(II Peter 3:8-9)
God will, in a literal manner, fulfill every detail of Bible prophecy. Jesus assured us that not “one jot or one tittle” (the smallest diacritical markings of the Hebrew language) “shall…pass from the law, till all be fulfilled” (Mt. 5:18). The issue is never God’s faithfulness to His Word; the issue—for us—is one of timing. Each successive generation of earnest Christians hopes to be the terminal generation—the one that sees the coming of Christ.
Some genuine believers, in their zeal for Christ’s return, have engaged in the folly of setting dates. Usually explained through complex mathematical formulas relating to Scripture and the calendar, these dates have all come and gone with not so much as a whimper from heaven. And we should expect it to be so. The time of Christ’s return is a perennial secret, known only to God Himself (Mt. 24:44).
Peter gives us a hint as to our timing problem: We fail to count time as does the Lord. In fact, time is not an issue to Him. From the Lord’s eternal perspective, a day is as a thousand years, and a thousand years is as a day (8). Some have used this verse as a secret “key” to unlocking the timing of Bible prophecy. Far from explaining the specifics of God’s prophetic plan, verse 8 actually emphasizes the impossibility of man’s predicting Christ’s return. We simply don’t see things as God does; so our guesswork is always faulty.
The Lord, however, is not unnecessarily delaying His return to tantalize and frustrate believers. His tarrying is a feature of grace, because the Lord desires that all have time—before He returns—to place their faith in Him (9).
Exhortations from the Elder:Second Peter – 3
Tuesday, January 5, 2010
The Day of the Lord
(II Peter 3:10-13)
The phrase, “the day of the Lord” and similar phrases such as “the day, that day, etc.” describe a specific period of Bible prophecy. In fact, careful Bible scholars have concluded that the “the day of the Lord” is the most significant theme developed by the Old Testament prophets. As one studies the unfolding revelation concerning this eschatological event, it becomes clear that the “day” is—in reality—a period of time extending into many years. (Remember how God counts days—II Pet. 3:8).
Careful study of Scripture reveals that the “day of the Lord” will begin with the tribulation period (after the rapture of the church) and will proceed through the Millennial Kingdom. Peter’s emphasis concerning the “Day of the Lord” involves several elements—proving it is an eschatological time period.
First, he states that it will come without warning, as a thief in the night. Obviously, the rapture of the church—an event with no definite signs proceeding—will usher in the tribulation period. At the close of the period known as the “day of the Lord,” Peter tells us that the present earth will be “burned up.” Comparing this passage to Revelation 20 and 21 clarifies the events: The Lord will return for His saints in the “rapture.” Following the rapture, the world will face 7 years of tribulation. At the end of the seven years, the Lord will return with His saints to establish the long-awaited Jewish kingdom. The kingdom age will last for 1,000 years. At the close of the kingdom age, final judgment will occur. Then, the world as we have known it will be completely destroyed—replaced by a new heaven and a new earth (13). What a day that will be!
The Day of the Lord
(II Peter 3:10-13)
The phrase, “the day of the Lord” and similar phrases such as “the day, that day, etc.” describe a specific period of Bible prophecy. In fact, careful Bible scholars have concluded that the “the day of the Lord” is the most significant theme developed by the Old Testament prophets. As one studies the unfolding revelation concerning this eschatological event, it becomes clear that the “day” is—in reality—a period of time extending into many years. (Remember how God counts days—II Pet. 3:8).
Careful study of Scripture reveals that the “day of the Lord” will begin with the tribulation period (after the rapture of the church) and will proceed through the Millennial Kingdom. Peter’s emphasis concerning the “Day of the Lord” involves several elements—proving it is an eschatological time period.
First, he states that it will come without warning, as a thief in the night. Obviously, the rapture of the church—an event with no definite signs proceeding—will usher in the tribulation period. At the close of the period known as the “day of the Lord,” Peter tells us that the present earth will be “burned up.” Comparing this passage to Revelation 20 and 21 clarifies the events: The Lord will return for His saints in the “rapture.” Following the rapture, the world will face 7 years of tribulation. At the end of the seven years, the Lord will return with His saints to establish the long-awaited Jewish kingdom. The kingdom age will last for 1,000 years. At the close of the kingdom age, final judgment will occur. Then, the world as we have known it will be completely destroyed—replaced by a new heaven and a new earth (13). What a day that will be!
Exhortations from the Elder:Second Peter – 4
Wednesday, January 6, 2010
Looking for Such Things
(II Peter 3:14)
Having in the final chapter of his epistle outlined the major epochs of the world from creation to the distant future, Peter made the assumption that his first century readers were looking “for such things” (14). Peter’s assumption indicates that each generation should be engaged in looking for the fulfillment of Bible prophecy (3:12 and Titus 2:13). In other words, Christians should be expectant and excited about the imminent return of Christ and forthcoming end-time events. We should be “looking,” discerning our age and taking note as God sets the stage for the end.
Much of Christianity, however, purposely ignores the end-time indicators. Take, for example, the reestablishment of the nation of Israel on May 14, 1948. Those who hold to a literal interpretation of the words of Scripture immediately recognized the significance of the event: God’s time clock of prophecy had begun to tick. Many so-called Christians, however, ignored the event and have subsequently denied any prophetic significance for Israel. In fact, there is an ongoing move afoot to denigrate Israel—both as the people of God and as a legitimate nation.
The Evangelical Lutheran Church in America, America’s largest Lutheran body, has published articles sharply critical of “Christian Zionists” who support Israel. Taking matters a step further, organizations have arisen among professing Christians to bolster the Palestinian claims to the Holy Land. Such blatant denial of Biblical prophecy springs from Covenant Theology, a Protestant error whereby the church replaces Israel as the recipient of all God’s promises to the Jews. In the light of Peter’s assumption that believers should “look for such things,” the claims of Covenant Theology are, in reality, hogwash.
Looking for Such Things
(II Peter 3:14)
Having in the final chapter of his epistle outlined the major epochs of the world from creation to the distant future, Peter made the assumption that his first century readers were looking “for such things” (14). Peter’s assumption indicates that each generation should be engaged in looking for the fulfillment of Bible prophecy (3:12 and Titus 2:13). In other words, Christians should be expectant and excited about the imminent return of Christ and forthcoming end-time events. We should be “looking,” discerning our age and taking note as God sets the stage for the end.
Much of Christianity, however, purposely ignores the end-time indicators. Take, for example, the reestablishment of the nation of Israel on May 14, 1948. Those who hold to a literal interpretation of the words of Scripture immediately recognized the significance of the event: God’s time clock of prophecy had begun to tick. Many so-called Christians, however, ignored the event and have subsequently denied any prophetic significance for Israel. In fact, there is an ongoing move afoot to denigrate Israel—both as the people of God and as a legitimate nation.
The Evangelical Lutheran Church in America, America’s largest Lutheran body, has published articles sharply critical of “Christian Zionists” who support Israel. Taking matters a step further, organizations have arisen among professing Christians to bolster the Palestinian claims to the Holy Land. Such blatant denial of Biblical prophecy springs from Covenant Theology, a Protestant error whereby the church replaces Israel as the recipient of all God’s promises to the Jews. In the light of Peter’s assumption that believers should “look for such things,” the claims of Covenant Theology are, in reality, hogwash.
Exhortations from the Elder:Second Peter – 5
Thursday, January 7, 2010
Peter, Paul, and Hebrews
(II Peter 3:15, 16)
As he closes his epistle, Peter gives his readers, and us, remarkable insight into his attitude toward epistles written by the Apostle Paul. The New Testament canon—the collection of books comprising the New Testament—was compiled and finalized as local churches independently recognized the quality of inspiration in the various writings. In verse 16, Peter refers to Paul’s writings as having equal authority with “the other scriptures.” In other words, Peter viewed Paul’s epistles as inspired scripture—on par with the Old Testament.
Perhaps no book of the New Testament came under more scrutiny as to canonicity than did the book of Hebrews. The reason is simple: The human penman nowhere attached his name to the book. For a book to be included in the New Testament, it had to be penned by an Apostle or under the authority of an Apostle. Hebrews made no such claim; and, therefore, it was held in doubt by some.
A careful examination of Peter’s words regarding Paul’s writing, however, clears up the matter of the penmanship of Hebrews. Peter reminds his audience that Paul had written specifically to them (15). We know Peter’s target audience was Jewish, the “strangers scattered”—Jewish believers of the Diaspora (I Pet. 1:1). So, Peter claims that Paul had written an inspired epistle specifically addressed to Jewish believers. Looking at Paul’s autographed epistles, it becomes obvious that none of them were addressed to a Jewish audience. Only the book of Hebrews, a book specifically addressed to Jews but left unsigned, fits the bill. Therefore, not only did Peter regard Paul’s epistles as scripture, but he assigned the penmanship of Hebrews to Paul.
Peter, Paul, and Hebrews
(II Peter 3:15, 16)
As he closes his epistle, Peter gives his readers, and us, remarkable insight into his attitude toward epistles written by the Apostle Paul. The New Testament canon—the collection of books comprising the New Testament—was compiled and finalized as local churches independently recognized the quality of inspiration in the various writings. In verse 16, Peter refers to Paul’s writings as having equal authority with “the other scriptures.” In other words, Peter viewed Paul’s epistles as inspired scripture—on par with the Old Testament.
Perhaps no book of the New Testament came under more scrutiny as to canonicity than did the book of Hebrews. The reason is simple: The human penman nowhere attached his name to the book. For a book to be included in the New Testament, it had to be penned by an Apostle or under the authority of an Apostle. Hebrews made no such claim; and, therefore, it was held in doubt by some.
A careful examination of Peter’s words regarding Paul’s writing, however, clears up the matter of the penmanship of Hebrews. Peter reminds his audience that Paul had written specifically to them (15). We know Peter’s target audience was Jewish, the “strangers scattered”—Jewish believers of the Diaspora (I Pet. 1:1). So, Peter claims that Paul had written an inspired epistle specifically addressed to Jewish believers. Looking at Paul’s autographed epistles, it becomes obvious that none of them were addressed to a Jewish audience. Only the book of Hebrews, a book specifically addressed to Jews but left unsigned, fits the bill. Therefore, not only did Peter regard Paul’s epistles as scripture, but he assigned the penmanship of Hebrews to Paul.
Exhortations from the Elder:Second Peter – 6
Friday, January 8, 2010
Beware
(II Peter 3:17)
Bible knowledge is no guarantee that one will continue steadfastly in the faith. It is tragically possible for one to be a theologically educated reprobate; and many professional theologians fall into that sad category. Assurance of orthodoxy does not come from knowledge alone. Orthodoxy is maintained by unflinching vigilance regarding ones direction. Peter warns about the possibility of being “led away with the error of the wicked.” Even those who know the Bible well should check their theological direction from time to time.
The problem is not a failure in education. Rather, the problem stems from Satanic deception. When Peter uses the phrase “the wicked,” he is referring to the Wicked One—Satan himself. When the Devil can’t use enticements of the flesh to foil believers, he often resorts to religion and false theology.
The contemporary Evangelical movement is awash with such Satanic leading. Take, for example, the recent Manhattan Declaration. Though ostensibly a unified statement concerning basic Bible morality, the Manhattan Declaration—in reality—unifies its signatories in theological compromise. The preamble of the document recognizes Catholics, Eastern Orthodox, and Evangelicals as “Christians,” thereby granting tacit approval to the false doctrines of both the Roman Catholic and Eastern Orthodox churches. When Evangelicals tacitly affirm the “Christianity” of Catholics and Eastern Orthodox, they confuse the central issue of salvation: grace through faith.
Most of the Evangelical signatories to the document know better. They have, however, followed Satan’s error and are in danger of falling from their steadfastness (17).
Beware
(II Peter 3:17)
Bible knowledge is no guarantee that one will continue steadfastly in the faith. It is tragically possible for one to be a theologically educated reprobate; and many professional theologians fall into that sad category. Assurance of orthodoxy does not come from knowledge alone. Orthodoxy is maintained by unflinching vigilance regarding ones direction. Peter warns about the possibility of being “led away with the error of the wicked.” Even those who know the Bible well should check their theological direction from time to time.
The problem is not a failure in education. Rather, the problem stems from Satanic deception. When Peter uses the phrase “the wicked,” he is referring to the Wicked One—Satan himself. When the Devil can’t use enticements of the flesh to foil believers, he often resorts to religion and false theology.
The contemporary Evangelical movement is awash with such Satanic leading. Take, for example, the recent Manhattan Declaration. Though ostensibly a unified statement concerning basic Bible morality, the Manhattan Declaration—in reality—unifies its signatories in theological compromise. The preamble of the document recognizes Catholics, Eastern Orthodox, and Evangelicals as “Christians,” thereby granting tacit approval to the false doctrines of both the Roman Catholic and Eastern Orthodox churches. When Evangelicals tacitly affirm the “Christianity” of Catholics and Eastern Orthodox, they confuse the central issue of salvation: grace through faith.
Most of the Evangelical signatories to the document know better. They have, however, followed Satan’s error and are in danger of falling from their steadfastness (17).
Exhortations from the Elder:Second Peter – 7
Friday, January 9, 2010
Graceful Growing
(II Peter 3:18)
Having warned of the possibility of being “led away with the error of the wicked” (17), Peter uses the final words of his epistle to encourage his readers to “grow in grace.” The Christian life is never an instantaneous success. While salvation settles forever the question of eternity, only the process of Christian growth through grace can transform character. And growth, by its very nature, is a process.
Every year I plant a garden. I’m glad to report that this year’s was the best to date—most likely due to the effort I put into it. Early in the spring, Thomas and Matthew turned it by hand. Once the ground warmed, I planted seeds: beets, beans, potatoes, leaf lettuce, cucumber, and squash. Then I waited. After a couple weeks, the seeds began to sprout. Then I had to deal with weeds. I weeded, watered, tended, coddled, cajoled, and prodded. And, after a couple months, I began to reap a harvest. You see, growth is not instant—it requires time and effort.
Growth in grace requires the same. It takes time to grow strong in the Word. Though some grow more rapidly than others (the lettuce was ready weeks before the tomatoes), all require time to mature.
In addition, growth in grace requires genuine effort—both on the part of the immature believer and on the part of those discipling him. The new believer should seek to sink his roots deep into the Word by being faithful to preaching services and personal Bible study. And the ones discipling him (the “gardeners,” if you will) must be diligent to water with the Word and pull the weeds. If each does his part, growth—and a spiritual harvest—are sure to follow.
Graceful Growing
(II Peter 3:18)
Having warned of the possibility of being “led away with the error of the wicked” (17), Peter uses the final words of his epistle to encourage his readers to “grow in grace.” The Christian life is never an instantaneous success. While salvation settles forever the question of eternity, only the process of Christian growth through grace can transform character. And growth, by its very nature, is a process.
Every year I plant a garden. I’m glad to report that this year’s was the best to date—most likely due to the effort I put into it. Early in the spring, Thomas and Matthew turned it by hand. Once the ground warmed, I planted seeds: beets, beans, potatoes, leaf lettuce, cucumber, and squash. Then I waited. After a couple weeks, the seeds began to sprout. Then I had to deal with weeds. I weeded, watered, tended, coddled, cajoled, and prodded. And, after a couple months, I began to reap a harvest. You see, growth is not instant—it requires time and effort.
Growth in grace requires the same. It takes time to grow strong in the Word. Though some grow more rapidly than others (the lettuce was ready weeks before the tomatoes), all require time to mature.
In addition, growth in grace requires genuine effort—both on the part of the immature believer and on the part of those discipling him. The new believer should seek to sink his roots deep into the Word by being faithful to preaching services and personal Bible study. And the ones discipling him (the “gardeners,” if you will) must be diligent to water with the Word and pull the weeds. If each does his part, growth—and a spiritual harvest—are sure to follow.
Wednesday, December 23, 2009
Exhortations form the Elder:Second Peter – 1
Sunday, December 27, 2009
A More Sure Word
(II Peter 1:17-21)
The Apostles were eyewitnesses to the glory of Christ. He who “made himself of no reputation” gave the inner three a glimpse of His glory on the Mount of Transfiguration. After seeing such a supernatural event, one would think that their faith would forever be settled like the rock of Gibraltar. Peter, however, does not encourage Christians to build their faith upon spectacular occurrences.
Though he mentions his experience with Christ in His transfiguration (17, 18), Peter declares that the “more sure word of prophecy” is the “scripture” (19, 20). You see, scripture trumps experience every time—even legitimate, God given experiences! Experiences—even legitimate ones—can be misleading.
The modern Charismatic movement is an example of such misleading experiences. In an effort to satisfy people’s appetite for the spectacular, charismatic leaders move from one extreme claim to another—ever seeking to outdo the latest sign and wonder by something even more fabulous. Oral Roberts, the now deceased and eminently fraudulent founder of Oral Roberts University, led Charismatic Christians away from the Bible. The focus became Roberts and his revelations—including the claim that the Lord would “kill” him if he failed in his fund raising efforts! Scripture, of course, got lost in the shuffle.
Though Peter had a legitimate claim to a spectacular spiritual experience, he pointed people back to the Bible. Experiences come and go—the Bible forever remains. Experiences may have questionable origins; the Bible came from God (21). Remember, the only “sure word” is NOT what happened to you; it’s what God says in the Bible.
A More Sure Word
(II Peter 1:17-21)
The Apostles were eyewitnesses to the glory of Christ. He who “made himself of no reputation” gave the inner three a glimpse of His glory on the Mount of Transfiguration. After seeing such a supernatural event, one would think that their faith would forever be settled like the rock of Gibraltar. Peter, however, does not encourage Christians to build their faith upon spectacular occurrences.
Though he mentions his experience with Christ in His transfiguration (17, 18), Peter declares that the “more sure word of prophecy” is the “scripture” (19, 20). You see, scripture trumps experience every time—even legitimate, God given experiences! Experiences—even legitimate ones—can be misleading.
The modern Charismatic movement is an example of such misleading experiences. In an effort to satisfy people’s appetite for the spectacular, charismatic leaders move from one extreme claim to another—ever seeking to outdo the latest sign and wonder by something even more fabulous. Oral Roberts, the now deceased and eminently fraudulent founder of Oral Roberts University, led Charismatic Christians away from the Bible. The focus became Roberts and his revelations—including the claim that the Lord would “kill” him if he failed in his fund raising efforts! Scripture, of course, got lost in the shuffle.
Though Peter had a legitimate claim to a spectacular spiritual experience, he pointed people back to the Bible. Experiences come and go—the Bible forever remains. Experiences may have questionable origins; the Bible came from God (21). Remember, the only “sure word” is NOT what happened to you; it’s what God says in the Bible.
Exhortations from the Elder Second Peter – 2
Monday, December 28, 2009
Damnable Heresies
(II Peter 2:1-3)
False prophets frequently led Israel astray, and Peter warns New Testament believers that they are not immune from the influence of false teachers. In fact, the Apostolic age itself saw the rise of a number of Christian-based cults—groups claiming the name of Christ but denying orthodox Christian doctrine (1).
Typically, false teaching attacks the person and work of Christ—usually denying something fundamental about Jesus and His ministry. For example, the Jehovah’s Witnesses cult denies that Jesus is God. Their position is not merely a difference of opinion which may be tolerated among gentlemen; their position is a “damnable heresy” that will condemn many to Hell.
Some sincere believers, in an attempt to be polite and affable, avoid any discussion of doctrinal issues. Sadly, many in the evangelical world seem ready to abandon plain Bible truth for the sake of unity and popularity. (Remember Rick Warren’s declaration that Christians and Muslims worship the same God?) Such carelessness with the person and work of Christ is not merely a point upon which good men differ. Rather, such doctrinal looseness is heresy that damns the souls of men (2).
The average contemporary evangelical would condemn Peter’s anti-heresy polemic as “unkind” and even “unchristian.” Perhaps they would decry Peter as a cantankerous fundamentalist, zealous to grid a theological axe. Whatever the case, they would argue “fraternity over orthodoxy” in an attempt to appear even-handed, open-minded, and tolerant. And, in so doing, they would willingly deny “the Lord that bought them.” What a pity! What a shame!
Damnable Heresies
(II Peter 2:1-3)
False prophets frequently led Israel astray, and Peter warns New Testament believers that they are not immune from the influence of false teachers. In fact, the Apostolic age itself saw the rise of a number of Christian-based cults—groups claiming the name of Christ but denying orthodox Christian doctrine (1).
Typically, false teaching attacks the person and work of Christ—usually denying something fundamental about Jesus and His ministry. For example, the Jehovah’s Witnesses cult denies that Jesus is God. Their position is not merely a difference of opinion which may be tolerated among gentlemen; their position is a “damnable heresy” that will condemn many to Hell.
Some sincere believers, in an attempt to be polite and affable, avoid any discussion of doctrinal issues. Sadly, many in the evangelical world seem ready to abandon plain Bible truth for the sake of unity and popularity. (Remember Rick Warren’s declaration that Christians and Muslims worship the same God?) Such carelessness with the person and work of Christ is not merely a point upon which good men differ. Rather, such doctrinal looseness is heresy that damns the souls of men (2).
The average contemporary evangelical would condemn Peter’s anti-heresy polemic as “unkind” and even “unchristian.” Perhaps they would decry Peter as a cantankerous fundamentalist, zealous to grid a theological axe. Whatever the case, they would argue “fraternity over orthodoxy” in an attempt to appear even-handed, open-minded, and tolerant. And, in so doing, they would willingly deny “the Lord that bought them.” What a pity! What a shame!
Exhortations from the Elder:Second Peter – 3
Tuesday, December 29
Justice Served
(II Peter 2:4-9)
Christians sometimes worry about the apparent successes of evil men and movements. Why, they silently query, would God allow the wicked to have their “day in the sun,” often at the expense of righteous men and causes? The ultimate answers lie in the unfathomable sovereignty of God. Christians, however, can take comfort in the fact that God knows how to deal with both the wicked and the righteous.
After Peter’s stern warning about the prevalence of false teachers (1-3), he assures his readers that God will speedily judge the wicked. Just as God condemned the rebellious angels to Hell and drowned the populace of Noah’s day, so He will surely and speedily judge the wicked—though they appear to prosper for the moment (4, 5).
And who can forget the fiery judgment of Sodom and Gomorrah? Though these wicked cities grew and prospered—perhaps for several generations—judgment came swift and certain (6). God’s extreme judgment on the perverts, however, was not arbitrary. In the midst of his wrath, He allowed Lot—a compromising believer at best—to escape incineration.
You see, God knows how to take care of the wicked—frequently in dramatically impressive fashion. But, in the midst of His wrath, He also practices grace, mercy, and patience toward His true children. In short, “the Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of judgment to be punished” (9). Let’s trust His justice; it will be served!
Justice Served
(II Peter 2:4-9)
Christians sometimes worry about the apparent successes of evil men and movements. Why, they silently query, would God allow the wicked to have their “day in the sun,” often at the expense of righteous men and causes? The ultimate answers lie in the unfathomable sovereignty of God. Christians, however, can take comfort in the fact that God knows how to deal with both the wicked and the righteous.
After Peter’s stern warning about the prevalence of false teachers (1-3), he assures his readers that God will speedily judge the wicked. Just as God condemned the rebellious angels to Hell and drowned the populace of Noah’s day, so He will surely and speedily judge the wicked—though they appear to prosper for the moment (4, 5).
And who can forget the fiery judgment of Sodom and Gomorrah? Though these wicked cities grew and prospered—perhaps for several generations—judgment came swift and certain (6). God’s extreme judgment on the perverts, however, was not arbitrary. In the midst of his wrath, He allowed Lot—a compromising believer at best—to escape incineration.
You see, God knows how to take care of the wicked—frequently in dramatically impressive fashion. But, in the midst of His wrath, He also practices grace, mercy, and patience toward His true children. In short, “the Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of judgment to be punished” (9). Let’s trust His justice; it will be served!
Exhortations from the Elder:Second Peter – 4
Wednesday, December 30, 2009
Identifying Evil among Us
(II Peter 2:10-14)
Antinomianism is a trendy sin in the Lord’s church. Simply put, “antinomianism” means “against law.” Antinomianism opposes authority and regulation, frequently railing against any “standards” with a passion that borders on fanatic. And, hatred for authority in general has infected society at large.
Take, for example, the unruly “demonstrations” against our former presidential administration. At times, last year’s Democratic National Convention appeared more like an angry mob than an orderly group of political delegates. To the present hour, George Bush remains the object of their virulent, undiluted scorn.
With the tables turned, however, how should Christians respond to the decidedly ungodly bent of our present executive leadership? At the very least, Peter urges restraint (10, 11). Such does not mean that citizens should fail to speak out. Indeed, failure to exercise our rights assures their eventual demise. Rather, Christians should continue to respect the principles of government and the office of leadership—even when the man occupying the office leaves much to be desired. In other words, our heated discussions should center on principle and policy—not necessarily personality. Remember, even when wicked men hold office, the office demands our respect.
Admittedly, the current administration presents a conundrum for sincere believers. We must be careful to maintain respect for political offices and authority while openly debating the merits/demerits of present policies and overriding political philosophies. And, of course, we must vote the rascals out of office at our earliest opportunity!
Identifying Evil among Us
(II Peter 2:10-14)
Antinomianism is a trendy sin in the Lord’s church. Simply put, “antinomianism” means “against law.” Antinomianism opposes authority and regulation, frequently railing against any “standards” with a passion that borders on fanatic. And, hatred for authority in general has infected society at large.
Take, for example, the unruly “demonstrations” against our former presidential administration. At times, last year’s Democratic National Convention appeared more like an angry mob than an orderly group of political delegates. To the present hour, George Bush remains the object of their virulent, undiluted scorn.
With the tables turned, however, how should Christians respond to the decidedly ungodly bent of our present executive leadership? At the very least, Peter urges restraint (10, 11). Such does not mean that citizens should fail to speak out. Indeed, failure to exercise our rights assures their eventual demise. Rather, Christians should continue to respect the principles of government and the office of leadership—even when the man occupying the office leaves much to be desired. In other words, our heated discussions should center on principle and policy—not necessarily personality. Remember, even when wicked men hold office, the office demands our respect.
Admittedly, the current administration presents a conundrum for sincere believers. We must be careful to maintain respect for political offices and authority while openly debating the merits/demerits of present policies and overriding political philosophies. And, of course, we must vote the rascals out of office at our earliest opportunity!
Exhortations from the Elder:Second Peter – 5
Thursday, December 31, 2009
A Dumb Ass Speaks
(II Peter 2:15-19)
God, I’m convinced, has a sense of humor. (If you doubt this is so, consider Psalm 2:4!) Especially when He foils the designs of the wicked, it appears He sometimes does so with humorous flare. As an example, Peter reminds us of Balaam, the disobedient prophet who so troubled Israel.
In one of the Old Testament’s most curious incidents, Balaam joined in league with the Moabites against Israel. As he traveled to meet Balak, the Moabite king, the angel of the Lord blocked the pathway. Though Balaam could not see the angel, his donkey could. The faithful beast of burden refused to proceed, and Balaam became angry. In fury, he beat his donkey. And then—miraculously—the donkey began to speak. Balaam’s ass reasoned with the unreasonable prophet: “What have I done? Have I not been faithful in carrying you all these years?” (Numbers 22).
Peter tells us that the “dumb ass speaking with man’s voice forbade the madness of the prophet” (16). In other words, God used Balaam’s donkey to thwart his evil compromise.
I suppose God could have chosen a more dignified way to rebuke Balaam. Perhaps He could have approached Balaam in a more intellectually appealing manner. Maybe He could have sent learned Jewish scholars to persuade Balaam from his course by employing carefully weighed, logically pleasing arguments.
God, however, did no such thing. Rather, he spoke to His disobedient prophet through the mouth of a donkey. Sometimes God’s message to us comes from an unlikely source—a strange set of circumstances, an unfailing critic, even—perhaps—an ass!
A Dumb Ass Speaks
(II Peter 2:15-19)
God, I’m convinced, has a sense of humor. (If you doubt this is so, consider Psalm 2:4!) Especially when He foils the designs of the wicked, it appears He sometimes does so with humorous flare. As an example, Peter reminds us of Balaam, the disobedient prophet who so troubled Israel.
In one of the Old Testament’s most curious incidents, Balaam joined in league with the Moabites against Israel. As he traveled to meet Balak, the Moabite king, the angel of the Lord blocked the pathway. Though Balaam could not see the angel, his donkey could. The faithful beast of burden refused to proceed, and Balaam became angry. In fury, he beat his donkey. And then—miraculously—the donkey began to speak. Balaam’s ass reasoned with the unreasonable prophet: “What have I done? Have I not been faithful in carrying you all these years?” (Numbers 22).
Peter tells us that the “dumb ass speaking with man’s voice forbade the madness of the prophet” (16). In other words, God used Balaam’s donkey to thwart his evil compromise.
I suppose God could have chosen a more dignified way to rebuke Balaam. Perhaps He could have approached Balaam in a more intellectually appealing manner. Maybe He could have sent learned Jewish scholars to persuade Balaam from his course by employing carefully weighed, logically pleasing arguments.
God, however, did no such thing. Rather, he spoke to His disobedient prophet through the mouth of a donkey. Sometimes God’s message to us comes from an unlikely source—a strange set of circumstances, an unfailing critic, even—perhaps—an ass!
Exhortations from the Elder:Second Peter – 6
Friday, January 1, 2010
Dogs, Pigs, and Apostates
(II Peter 2:20-22)
As Peter continues his polemic against false teachers and their heresies, he addresses the issue of theological apostasy. Apostasy from the Christian faith involves several key elements. First, the apostate is always acutely familiar with Christianity. Peter goes so far as to say “they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ” (20). In other words, there was a time in their lives when their affinity for religion preserved them from the corruptive influences of the world. Affinity for religion, however, is not genuine saving faith. The apostate gets close enough to conversion to kiss it on the cheek, but he never really trusts in Christ.
Secondly, the apostate is one who, having known the way of righteousness, turns from it. The turning is not an inadvertent act of sin. Rather, it is a conscious decision to reject truth with eyes wide open. Apostasy is not the default of unbelief. A man may be an unbeliever but never have apostatized. The apostate consciously and willfully turns from—rejects—what he knows to be truth.
Thirdly, the apostate’s end is worse than if he had never known truth. It’s one thing to die in relative ignorance of Christ; it’s another to die having an intimate knowledge of Jesus and rejecting Him. Peter declares the state of such a wretch as no better than a vomit consuming dog or a filth-wallowing pig.
Denying the veracity of the Christian faith has become a national pastime among the intellectual elite of our day. From the highest echelons of power, they sneer at those who “cling to their guns and religion.” Far from being cultural sophisticates, the Bible classifies apostates with dogs and pigs. Wow! That’s hard preaching!
Happy New Year!
Dogs, Pigs, and Apostates
(II Peter 2:20-22)
As Peter continues his polemic against false teachers and their heresies, he addresses the issue of theological apostasy. Apostasy from the Christian faith involves several key elements. First, the apostate is always acutely familiar with Christianity. Peter goes so far as to say “they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ” (20). In other words, there was a time in their lives when their affinity for religion preserved them from the corruptive influences of the world. Affinity for religion, however, is not genuine saving faith. The apostate gets close enough to conversion to kiss it on the cheek, but he never really trusts in Christ.
Secondly, the apostate is one who, having known the way of righteousness, turns from it. The turning is not an inadvertent act of sin. Rather, it is a conscious decision to reject truth with eyes wide open. Apostasy is not the default of unbelief. A man may be an unbeliever but never have apostatized. The apostate consciously and willfully turns from—rejects—what he knows to be truth.
Thirdly, the apostate’s end is worse than if he had never known truth. It’s one thing to die in relative ignorance of Christ; it’s another to die having an intimate knowledge of Jesus and rejecting Him. Peter declares the state of such a wretch as no better than a vomit consuming dog or a filth-wallowing pig.
Denying the veracity of the Christian faith has become a national pastime among the intellectual elite of our day. From the highest echelons of power, they sneer at those who “cling to their guns and religion.” Far from being cultural sophisticates, the Bible classifies apostates with dogs and pigs. Wow! That’s hard preaching!
Happy New Year!
Exhortations from the Elder:Second Peter – 7
Saturday, January 2, 2009
Latter Day Scoffers
(II Peter 3:1-4)
Peter’s purpose in writing his second epistle was to “stir up” his readers by reminding them of the words of the Old Testament prophets and New Testament apostles (1, 2). His first reminder concerns the attitude toward Christ’s return that will be the prevailing opinion in the “last days” (3). Succinctly, Peter promises that belief in Christ’s return will eventually give way to scoffing—unbelieving derision regarding the reliability of Christ’s words.
Until the historic period known as the Enlightenment (1700’s), theologians generally accepted the Bible as the inspired revelation of God. In creeds and affirmations they proclaimed the Scriptures “infallible” in both apographs (existing texts) and autographs (inspired originals). Though differing over matters of interpretation, theologians did not question the veracity of the Bible. Eventually, however, all of that changed.
By the middle 1800’s, unbelieving theologians expressed doubts concerning the truth of Scripture and the purity of its manuscript stream. By the late 1800’s and early 1900’s, some boldly and publicly denied the fundamental truths of Christianity—proposing a new, hybrid belief system that would amalgamate the ethics of Jesus with newly accepted scientific “truth.” The new system adopted several names, all of which fit the category of theological liberalism.
The relative popularity afforded the scoffers actually served to fulfill Scripture, rather than to deny it. You see, Peter stated that the “last days” would see an exponential increase in doubt and denial of Christ’s words. And so it is today. That’s too bad for the doubters; but it’s great news for believers: Jesus is coming soon!
Latter Day Scoffers
(II Peter 3:1-4)
Peter’s purpose in writing his second epistle was to “stir up” his readers by reminding them of the words of the Old Testament prophets and New Testament apostles (1, 2). His first reminder concerns the attitude toward Christ’s return that will be the prevailing opinion in the “last days” (3). Succinctly, Peter promises that belief in Christ’s return will eventually give way to scoffing—unbelieving derision regarding the reliability of Christ’s words.
Until the historic period known as the Enlightenment (1700’s), theologians generally accepted the Bible as the inspired revelation of God. In creeds and affirmations they proclaimed the Scriptures “infallible” in both apographs (existing texts) and autographs (inspired originals). Though differing over matters of interpretation, theologians did not question the veracity of the Bible. Eventually, however, all of that changed.
By the middle 1800’s, unbelieving theologians expressed doubts concerning the truth of Scripture and the purity of its manuscript stream. By the late 1800’s and early 1900’s, some boldly and publicly denied the fundamental truths of Christianity—proposing a new, hybrid belief system that would amalgamate the ethics of Jesus with newly accepted scientific “truth.” The new system adopted several names, all of which fit the category of theological liberalism.
The relative popularity afforded the scoffers actually served to fulfill Scripture, rather than to deny it. You see, Peter stated that the “last days” would see an exponential increase in doubt and denial of Christ’s words. And so it is today. That’s too bad for the doubters; but it’s great news for believers: Jesus is coming soon!
Exhortations from the Elder:Second Peter – 1
Sunday, December 20, 2009
Temperance Movement
(II Peter 1:6-8)
Yesterday, we considered the importance of incorporating both virtue and knowledge to our faith. In addition to these graces, Peter urges several additional ornaments to our faith. Along with virtue and knowledge, Peter urged us to add temperance to our faith.
The word “temperance” reminds faithful fundamentalists of our Biblical opposition to consuming alcohol as a beverage. The Temperance Movement of the early 20th Century helped to usher in the years of Prohibition. Unfortunately, money interests overrode the godly anti-booze sentiments and prohibition all but died in America. Today, our society is awash with booze; and we’re paying for it with the lives of young Americans.
Temperance, in the Biblical sense, means “self control.” So Peter encourages Christians to add self control to their faith. His injunction includes more than just alcoholic beverages. The Bible commands us to be “temperate in all things” (I Cor. 9:25). Nothing, therefore, should exercise control over the life of the believer. Everything should be held in balance, with nothing dominating, nothing in excess. Believers should never be brought under the power of anything (I Cor. 6:12).
Temperance, you see, involves the nitty-gritty habits of life. To be temperate in all things means no aspect of my life is out of control or out of balance. Everything, from my eating habits (ouch!) to my entertainment and computer use should be temperate. The test of temperance: Do I control it, or does it control me?
Temperance Movement
(II Peter 1:6-8)
Yesterday, we considered the importance of incorporating both virtue and knowledge to our faith. In addition to these graces, Peter urges several additional ornaments to our faith. Along with virtue and knowledge, Peter urged us to add temperance to our faith.
The word “temperance” reminds faithful fundamentalists of our Biblical opposition to consuming alcohol as a beverage. The Temperance Movement of the early 20th Century helped to usher in the years of Prohibition. Unfortunately, money interests overrode the godly anti-booze sentiments and prohibition all but died in America. Today, our society is awash with booze; and we’re paying for it with the lives of young Americans.
Temperance, in the Biblical sense, means “self control.” So Peter encourages Christians to add self control to their faith. His injunction includes more than just alcoholic beverages. The Bible commands us to be “temperate in all things” (I Cor. 9:25). Nothing, therefore, should exercise control over the life of the believer. Everything should be held in balance, with nothing dominating, nothing in excess. Believers should never be brought under the power of anything (I Cor. 6:12).
Temperance, you see, involves the nitty-gritty habits of life. To be temperate in all things means no aspect of my life is out of control or out of balance. Everything, from my eating habits (ouch!) to my entertainment and computer use should be temperate. The test of temperance: Do I control it, or does it control me?
Exhortations from the Elder:Second Peter – 2
Monday, December 21, 2009
Patience
(II Peter 1:6-8)
Common wisdom states that patience is a virtue. Well, common wisdom is right! Patience is one of the virtues Peter says we should add to our faith. Patience, however, is not always easy to attain. We’re told “tribulation worketh patience,” and most folks don’t want to go through any rough times for the sake of patience (Rom. 5:3).
Patience as used in the New Testament usually means “to stay under.” It has the idea of remaining steadfast under pressure. A.T. Robertson, Greek scholar of bygone years, states that “patience” means “staying power,” the ability to “stay” when everything is telling you “go.” Now that’s a pretty good definition of patience!
All of us get under pressure; and sometimes it’s extreme. There may even be the temptation to flee a pressured situation. For example, some alleviate pressure by making radical changes—a different job, different spouse, different location—even, for some, a different church! And all this is done in an attempt to escape the pressures of life.
Peter never condones escapism. In fact, the Bible never instructs us to run from our problems. Rather, as Christians mature in faith they should also grow in patience. Making excuses for your “short fuse” won’t increase patience. Flying off the handle won’t alleviate your pressures. What’s needed in the difficult times of life is the ability to maintain a steady hand and a straight course while under the weight of pressure. How? Take a deep breath, whisper a prayer, and believe that God really is in control of the situation. Then, with as little drama as possible, navigate through the pressures of life patiently.
Patience
(II Peter 1:6-8)
Common wisdom states that patience is a virtue. Well, common wisdom is right! Patience is one of the virtues Peter says we should add to our faith. Patience, however, is not always easy to attain. We’re told “tribulation worketh patience,” and most folks don’t want to go through any rough times for the sake of patience (Rom. 5:3).
Patience as used in the New Testament usually means “to stay under.” It has the idea of remaining steadfast under pressure. A.T. Robertson, Greek scholar of bygone years, states that “patience” means “staying power,” the ability to “stay” when everything is telling you “go.” Now that’s a pretty good definition of patience!
All of us get under pressure; and sometimes it’s extreme. There may even be the temptation to flee a pressured situation. For example, some alleviate pressure by making radical changes—a different job, different spouse, different location—even, for some, a different church! And all this is done in an attempt to escape the pressures of life.
Peter never condones escapism. In fact, the Bible never instructs us to run from our problems. Rather, as Christians mature in faith they should also grow in patience. Making excuses for your “short fuse” won’t increase patience. Flying off the handle won’t alleviate your pressures. What’s needed in the difficult times of life is the ability to maintain a steady hand and a straight course while under the weight of pressure. How? Take a deep breath, whisper a prayer, and believe that God really is in control of the situation. Then, with as little drama as possible, navigate through the pressures of life patiently.
Exhortations from the Elder:Second Peter – 3
Tuesday, December 22, 2009
Godliness
(II Peter 1:6-8)
Genuine godliness is in short supply in our carnal society. And, unfortunately, many counterfeits to godliness have entered—and have been accepted by—the church. In fact, the state of American Christianity is so worldly, some professing contemporary saints wouldn’t recognize godliness if it smacked them in the face. For them, the contemporary church sets the standards; and the standards have been set mighty low.
Take, for example, modern churches that advertise their aversion to “rules.” We have one such church within a few miles of Faith Baptist. Their slogan: “No Rules, Just Jesus.” The problem with such nonsense is that they could not possibly be referring to the Jesus of the Bible. The Jesus of the Bible said, “If ye love me, keep my commandments” (John 14:15). So you see, the Jesus of the Bible has commandments—“rules,” if you will. Maybe, however, they’re not worshipping the Christ of Scripture.
In essence, “godliness” means to be like God. And God is, above all else, holy. Practically, godliness requires my lifestyle to line up with the standards of the Bible and the holiness of God. It means my lifestyle should be a contradiction to the world. It means my conformity is to God, not to the fashion of the age (Rom. 12:2). Godliness teaches me that I must deny “worldly lusts” in my quest to be a “peculiar” person for the Lord (Titus 2:12, 14). You see, genuine godliness will make you different from the rest of the crowd. The commitment to godliness makes a church different from the bulk of the evangelical community. And the difference godliness makes is an essential additive to our faith.
Godliness
(II Peter 1:6-8)
Genuine godliness is in short supply in our carnal society. And, unfortunately, many counterfeits to godliness have entered—and have been accepted by—the church. In fact, the state of American Christianity is so worldly, some professing contemporary saints wouldn’t recognize godliness if it smacked them in the face. For them, the contemporary church sets the standards; and the standards have been set mighty low.
Take, for example, modern churches that advertise their aversion to “rules.” We have one such church within a few miles of Faith Baptist. Their slogan: “No Rules, Just Jesus.” The problem with such nonsense is that they could not possibly be referring to the Jesus of the Bible. The Jesus of the Bible said, “If ye love me, keep my commandments” (John 14:15). So you see, the Jesus of the Bible has commandments—“rules,” if you will. Maybe, however, they’re not worshipping the Christ of Scripture.
In essence, “godliness” means to be like God. And God is, above all else, holy. Practically, godliness requires my lifestyle to line up with the standards of the Bible and the holiness of God. It means my lifestyle should be a contradiction to the world. It means my conformity is to God, not to the fashion of the age (Rom. 12:2). Godliness teaches me that I must deny “worldly lusts” in my quest to be a “peculiar” person for the Lord (Titus 2:12, 14). You see, genuine godliness will make you different from the rest of the crowd. The commitment to godliness makes a church different from the bulk of the evangelical community. And the difference godliness makes is an essential additive to our faith.
Exhortations from the Elder:Second Peter – 4
Wednesday, December 23, 2009
Brotherly Kindness
(II Peter 1:6-8)
Genuine Christian faith demonstrates itself practically. Some avoid Christianity because they feel doctrine is too theoretical. The Bible, however, never presents theory without application. Faith, though an esoteric concept for some, always produces works, demonstrating the practicality of Biblical belief. In fact, professed faith that produces no verifiable, practical works is not the living faith of Christianity. Such so-called faith is as dead as any atheistic philosophy could ever be (James 2:20). In short, if your professed belief doesn’t produce something of works, you had better check up on the genuineness of your belief.
Peter states that, among other virtues, we should add “brotherly kindness” to our faith. The term “brotherly kindness” comes from a Greek term meaning “brotherly love.” It is the kind of love one extends to friends, and close associations. While not so intimate as agape, it encourages warm fraternity—a family feeling toward our brothers and sisters in Christ.
There’s something wrong with a man who professes Christianity but doesn’t like fellow Christians. Jesus said, “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35). Brotherly kindness, therefore, is a mark of genuine faith and discipleship. Without it, professed faith becomes mere theory. And theory, by itself, is of no practical benefit to anyone. In James’ words, that kind of faith is “dead.”
Is “brotherly kindness” difficult? It shouldn’t be. A kindly word, friendly handshake, encouraging note, helpful hand—these are the things of which brotherly kindness is made.
Brotherly Kindness
(II Peter 1:6-8)
Genuine Christian faith demonstrates itself practically. Some avoid Christianity because they feel doctrine is too theoretical. The Bible, however, never presents theory without application. Faith, though an esoteric concept for some, always produces works, demonstrating the practicality of Biblical belief. In fact, professed faith that produces no verifiable, practical works is not the living faith of Christianity. Such so-called faith is as dead as any atheistic philosophy could ever be (James 2:20). In short, if your professed belief doesn’t produce something of works, you had better check up on the genuineness of your belief.
Peter states that, among other virtues, we should add “brotherly kindness” to our faith. The term “brotherly kindness” comes from a Greek term meaning “brotherly love.” It is the kind of love one extends to friends, and close associations. While not so intimate as agape, it encourages warm fraternity—a family feeling toward our brothers and sisters in Christ.
There’s something wrong with a man who professes Christianity but doesn’t like fellow Christians. Jesus said, “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35). Brotherly kindness, therefore, is a mark of genuine faith and discipleship. Without it, professed faith becomes mere theory. And theory, by itself, is of no practical benefit to anyone. In James’ words, that kind of faith is “dead.”
Is “brotherly kindness” difficult? It shouldn’t be. A kindly word, friendly handshake, encouraging note, helpful hand—these are the things of which brotherly kindness is made.
Exhortations from the Elder:Second Peter – 5
Thursday, December 24, 2009
Charity
(II Peter 1:6-8)
The word “charity” conjures images of Goodwill Stores, orphanages, Gospel Missions, and Salvation Army bell ringers—especially this time of year. Modern parlance views “charity” as benevolence to the poor and downtrodden of society. Few, except for folks familiar with the Bible, understand charity’s fundamental definition: love.
Some argue that the King James word “charity” should be updated to read “love” as most modern versions do. Though love is the fundamental definition of “charity,” the word itself falls somewhat short of the full meaning ensconced in the original Greek term. The Greek term underlying “charity” is agape. It means “love,” but it means more than love. Charity, agape, is literally the “love that gives.” It is an action as well as an emotion.
Contemporary society views love primarily as an emotional impulse—usually accompanied by a strong dose of lust. In our sensual culture, “love” has a dark, sinful side. Such was not the case in the Greek language. In fact, the Greeks had a word for sensual love—eros—but it is never used in the New Testament. The word agape describes a love that gives; not a love that takes. That’s a significant difference.
Since agape is the “love that gives,” it only makes sense to occasionally translate it “charity.” After all, everyone acknowledges giving is an essential part of charity. And that’s exactly what Peter expects us to add to our faith: love that gives, sacrificing for others as God gave and sacrificed for us. Now that’s something to remember this Christmas Eve!
Charity
(II Peter 1:6-8)
The word “charity” conjures images of Goodwill Stores, orphanages, Gospel Missions, and Salvation Army bell ringers—especially this time of year. Modern parlance views “charity” as benevolence to the poor and downtrodden of society. Few, except for folks familiar with the Bible, understand charity’s fundamental definition: love.
Some argue that the King James word “charity” should be updated to read “love” as most modern versions do. Though love is the fundamental definition of “charity,” the word itself falls somewhat short of the full meaning ensconced in the original Greek term. The Greek term underlying “charity” is agape. It means “love,” but it means more than love. Charity, agape, is literally the “love that gives.” It is an action as well as an emotion.
Contemporary society views love primarily as an emotional impulse—usually accompanied by a strong dose of lust. In our sensual culture, “love” has a dark, sinful side. Such was not the case in the Greek language. In fact, the Greeks had a word for sensual love—eros—but it is never used in the New Testament. The word agape describes a love that gives; not a love that takes. That’s a significant difference.
Since agape is the “love that gives,” it only makes sense to occasionally translate it “charity.” After all, everyone acknowledges giving is an essential part of charity. And that’s exactly what Peter expects us to add to our faith: love that gives, sacrificing for others as God gave and sacrificed for us. Now that’s something to remember this Christmas Eve!
Exhortations from the Elder:Second Peter – 6
Friday, December 26, 2009
Better Make Sure
(II Peter 1:9-11)
As we have previously seen, the concept of the “elect” is a Biblical concept. Simply stated, the “elect” consist of all those who trust in Jesus Christ for salvation. The “elect,” you will recall, are “elect according to the foreknowledge of God” (I Pet. 1:2). In other words, God knew who would trust in Christ and has determined to save all of them. They are the “elect.”
Some have defined the “elect” as a select group, arbitrarily preordained by God for salvation. According to this view, their fate was determined by God apart from their personal faith in Christ. In fact, some argue that faith in Christ is essentially forced upon elect individuals, without their having any say in the matter at all! Such a view simply doesn’t square with Scripture.
Notice Peter’s exhortation in verse 10: “…give diligence to make your calling and election sure…” Obviously, individuals can make “sure” of their “election.” That being the case, arbitrary selection is not the method by which the elect become elect. Rather, Peter states, professed believers should examine their faith and the evidences of salvation in their lives. If a lack of evidence is found, they should make their salvation “sure” by personal faith in Christ. As you can see, Peter places the responsibility for being “sure” of one’s election squarely on the shoulders of the believer. Since God will ultimately save all of the “elect,” it remains to the individual to make sure he is part of the elect by placing personal faith in Christ.
Concerning election, an old-time evangelist was fond of saying, “The Devil voted against you, the Lord voted for you, and you must cast the deciding vote.”
Merry Christmas, Everyone!
Better Make Sure
(II Peter 1:9-11)
As we have previously seen, the concept of the “elect” is a Biblical concept. Simply stated, the “elect” consist of all those who trust in Jesus Christ for salvation. The “elect,” you will recall, are “elect according to the foreknowledge of God” (I Pet. 1:2). In other words, God knew who would trust in Christ and has determined to save all of them. They are the “elect.”
Some have defined the “elect” as a select group, arbitrarily preordained by God for salvation. According to this view, their fate was determined by God apart from their personal faith in Christ. In fact, some argue that faith in Christ is essentially forced upon elect individuals, without their having any say in the matter at all! Such a view simply doesn’t square with Scripture.
Notice Peter’s exhortation in verse 10: “…give diligence to make your calling and election sure…” Obviously, individuals can make “sure” of their “election.” That being the case, arbitrary selection is not the method by which the elect become elect. Rather, Peter states, professed believers should examine their faith and the evidences of salvation in their lives. If a lack of evidence is found, they should make their salvation “sure” by personal faith in Christ. As you can see, Peter places the responsibility for being “sure” of one’s election squarely on the shoulders of the believer. Since God will ultimately save all of the “elect,” it remains to the individual to make sure he is part of the elect by placing personal faith in Christ.
Concerning election, an old-time evangelist was fond of saying, “The Devil voted against you, the Lord voted for you, and you must cast the deciding vote.”
Merry Christmas, Everyone!
Exhortations from the Elder:Second Peter – 7
Saturday, December 26, 2009
In Remembrance
(II Peter 1:12-16)
The ability to remember is a gift from God; the necessity of reminders is the common lot of humanity. No matter how well we know something, it’s good to be reminded of it from time to time (12). In fact, part of Peter’s purpose in writing his second epistle was to simply remind believers of some of the basic truths of the Christian faith. Well-worn ground should be trodden still. It never hurts to be reminded.
Peter believed that reminders have the power to “stir up” believers (13). We who have been saved any length of time know certain truths. Being reminded of them from time to time, however, serves to rekindle the passion they should ignite. Coldness does not stem from ignorance; it stems from indifference. Reminders help us to fend off apathy.
Take church, for example. We meet three times each week—four if you count Sunday School. We repeatedly review many foundational doctrines: Christ’s death on the cross for sins, the resurrection, salvation by grace through faith, etc. These themes, along with others, receive constant attention in the preaching and teaching. Why? It’s not because you don’t know these things. It’s simply that all of us need to be reminded—to have the great truths of the Christian faith brought to the forefront of our cluttered minds.
Peter recognized his own mortality (15), and he determined to pound basic truths into the minds and hearts of those to whom he ministered. Over and over again, therefore, he taught—perhaps from different angles—the same blessed truths. And it must have stuck; because here we are today—teaching
the same things!
In Remembrance
(II Peter 1:12-16)
The ability to remember is a gift from God; the necessity of reminders is the common lot of humanity. No matter how well we know something, it’s good to be reminded of it from time to time (12). In fact, part of Peter’s purpose in writing his second epistle was to simply remind believers of some of the basic truths of the Christian faith. Well-worn ground should be trodden still. It never hurts to be reminded.
Peter believed that reminders have the power to “stir up” believers (13). We who have been saved any length of time know certain truths. Being reminded of them from time to time, however, serves to rekindle the passion they should ignite. Coldness does not stem from ignorance; it stems from indifference. Reminders help us to fend off apathy.
Take church, for example. We meet three times each week—four if you count Sunday School. We repeatedly review many foundational doctrines: Christ’s death on the cross for sins, the resurrection, salvation by grace through faith, etc. These themes, along with others, receive constant attention in the preaching and teaching. Why? It’s not because you don’t know these things. It’s simply that all of us need to be reminded—to have the great truths of the Christian faith brought to the forefront of our cluttered minds.
Peter recognized his own mortality (15), and he determined to pound basic truths into the minds and hearts of those to whom he ministered. Over and over again, therefore, he taught—perhaps from different angles—the same blessed truths. And it must have stuck; because here we are today—teaching
the same things!
Tuesday, December 15, 2009
Exhortations from the Elder:First Peter – 1
Sunday, December 13, 2009
Preaching to the Preachers
(I Peter 5:1-4)
Preachers need preaching too! Along with Peter’s exhortation to pastors in today’s Scripture reading, the New Testament contains several passages specifically addressed to pastors (the Pastoral Epistles, for example). The reason is simple: God’s man needs to know what God expects from his ministry.
Too much of contemporary ministry is geared toward pragmatism. Church growth gimmicks have, in many instances, replaced Bible doctrine as the primary emphasis. And once the emphasis of a ministry ceases to be Scriptural, its character will rapidly disintegrate. Eventually, such ministries abandon the New Testament charter—choosing rather to cater to the whims of worldly-minded professors of religion.
Just where should a preacher place the emphasis? Peter answers succinctly: “feed the flock of God.” Preaching, therefore, is of primary concern. (Drama, worship teams, and entertainment don’t even merit consideration in Peter’s thinking!) For a ministry to be Biblical in character, it must be Biblical on content. Rather than giving subtly apologetic lip-service to a couple verses of Scripture and then preaching anecdotal psychology, preachers should unashamedly and boldly preach God’s Word, verse by verse!
America’s churches would do well to set aside the seeker-sensitive hype and return to solid, studied, Biblical preaching—preaching that grows the flock into maturity and prepares the flock “for the work of the ministry” (Eph. 4:12).
Preaching to the Preachers
(I Peter 5:1-4)
Preachers need preaching too! Along with Peter’s exhortation to pastors in today’s Scripture reading, the New Testament contains several passages specifically addressed to pastors (the Pastoral Epistles, for example). The reason is simple: God’s man needs to know what God expects from his ministry.
Too much of contemporary ministry is geared toward pragmatism. Church growth gimmicks have, in many instances, replaced Bible doctrine as the primary emphasis. And once the emphasis of a ministry ceases to be Scriptural, its character will rapidly disintegrate. Eventually, such ministries abandon the New Testament charter—choosing rather to cater to the whims of worldly-minded professors of religion.
Just where should a preacher place the emphasis? Peter answers succinctly: “feed the flock of God.” Preaching, therefore, is of primary concern. (Drama, worship teams, and entertainment don’t even merit consideration in Peter’s thinking!) For a ministry to be Biblical in character, it must be Biblical on content. Rather than giving subtly apologetic lip-service to a couple verses of Scripture and then preaching anecdotal psychology, preachers should unashamedly and boldly preach God’s Word, verse by verse!
America’s churches would do well to set aside the seeker-sensitive hype and return to solid, studied, Biblical preaching—preaching that grows the flock into maturity and prepares the flock “for the work of the ministry” (Eph. 4:12).
Exhortations from the Elder:First Peter – 2
Monday, December 14, 2009
Getters of Grace
(I Peter 5:5-6)
Everyone needs God’s grace. Remember, grace is God’s giving us something good that we don’t deserve. Certainly, we all need some good things from the Lord.
God’s grace is not distributed arbitrarily. If it were, it would be more akin to “luck” than to Biblical grace. For example, unbelievers view fortunate circumstances as “good luck.” Believers should see the hand of God behind unforeseen blessing, declaring every good thing a “grace” sent from God (James 1:17).
Peter instructs us as to how to position ourselves to be the recipients of God’s abundant grace. In verse 5 he states that “God…giveth grace to the humble.” Humility, then, is a prerequisite to receiving God’s grace in abundance. And, according to today’s passage, humility has two directions—horizontal and vertical.
Horizontal humility refers to how I deal with others (5). Rather than being driven by pride, Peter commands the “younger” to submit to the “elder.” Then, lest pride lodge in the gray headed, Peter commands “all” to “be subject one to another.” My attitude is to wear the clothing of humility at all times!
Vertically, humility recognizes the greatness of God and the insignificance of self (6). Vertical humility depends upon God—not talent or personal virtue—for advancement. And vertical humility never fails to recognize the frailty of the human condition.
Humility, both horizontal and vertical, has its reward—the abundant grace of God! And that’s exactly what I need.
Getters of Grace
(I Peter 5:5-6)
Everyone needs God’s grace. Remember, grace is God’s giving us something good that we don’t deserve. Certainly, we all need some good things from the Lord.
God’s grace is not distributed arbitrarily. If it were, it would be more akin to “luck” than to Biblical grace. For example, unbelievers view fortunate circumstances as “good luck.” Believers should see the hand of God behind unforeseen blessing, declaring every good thing a “grace” sent from God (James 1:17).
Peter instructs us as to how to position ourselves to be the recipients of God’s abundant grace. In verse 5 he states that “God…giveth grace to the humble.” Humility, then, is a prerequisite to receiving God’s grace in abundance. And, according to today’s passage, humility has two directions—horizontal and vertical.
Horizontal humility refers to how I deal with others (5). Rather than being driven by pride, Peter commands the “younger” to submit to the “elder.” Then, lest pride lodge in the gray headed, Peter commands “all” to “be subject one to another.” My attitude is to wear the clothing of humility at all times!
Vertically, humility recognizes the greatness of God and the insignificance of self (6). Vertical humility depends upon God—not talent or personal virtue—for advancement. And vertical humility never fails to recognize the frailty of the human condition.
Humility, both horizontal and vertical, has its reward—the abundant grace of God! And that’s exactly what I need.
Exhortations from the Elder:First Peter – 3
Tuesday, December 15, 2009
Excess Baggage
(I Peter 5:7)
Excess baggage can really become a burden. In the age of exploration, the most successful adventurers learned to take just what they needed and not one thing more. Over a lengthy journey, the weight of just one seemingly insignificant item could become an impediment to completing the trek. It doesn’t take much, the explorers learned, to wreck an otherwise well-planned trip; so they learned to pack accordingly.
History tells us that occasionally even seasoned explorers packed too much. In such cases they learned to jettison some supplies, frequently burying them in a cache to be retrieved later. Once lightened from the excess baggage, they could complete their journey successfully.
Verse 7 warns the Christian believer of the danger of excess baggage—“care,” in the words of the King James Version. Simply put, “care” means excess worry or concern. It speaks of anxieties both large and small. In essence, “care” is any excess burden, regardless of size, that could weigh one down—possibly jeopardizing advancement in the Christian life.
What should one do with such “care?” We, like the explorers of old, should jettison it—casting it upon the Lord. Practically speaking, take your “care” to God in prayer and when you’re finished, leave it there! Once we’ve left the burden with the Lord, we can be certain that He will care for it because, as Peter said, “He careth for you.”
Excess Baggage
(I Peter 5:7)
Excess baggage can really become a burden. In the age of exploration, the most successful adventurers learned to take just what they needed and not one thing more. Over a lengthy journey, the weight of just one seemingly insignificant item could become an impediment to completing the trek. It doesn’t take much, the explorers learned, to wreck an otherwise well-planned trip; so they learned to pack accordingly.
History tells us that occasionally even seasoned explorers packed too much. In such cases they learned to jettison some supplies, frequently burying them in a cache to be retrieved later. Once lightened from the excess baggage, they could complete their journey successfully.
Verse 7 warns the Christian believer of the danger of excess baggage—“care,” in the words of the King James Version. Simply put, “care” means excess worry or concern. It speaks of anxieties both large and small. In essence, “care” is any excess burden, regardless of size, that could weigh one down—possibly jeopardizing advancement in the Christian life.
What should one do with such “care?” We, like the explorers of old, should jettison it—casting it upon the Lord. Practically speaking, take your “care” to God in prayer and when you’re finished, leave it there! Once we’ve left the burden with the Lord, we can be certain that He will care for it because, as Peter said, “He careth for you.”
Exhortations from the Elder:First Peter – 4
Wednesday, December 16, 2009
When Lions Roar
(I Peter 5:8, 9)
The Lincoln Park Zoo in Chicago has a tremendous large cat display. Housed in a spacious, echoing hall, the cages boast sleek panthers, wary cheetahs, snarling cougars, and—most popularly—huge African lions. Every so often the normal sounds of human traffic are interrupted by the resinous roar of the king of beasts. The sound is as awesome as it is alarming. It makes you glad for good, old fashioned, American smelted steel bars!
The Bible describes Satan, our adversary, as a roaring lion. He is fierce, intimidating, and hungry. And, unlike his counterpart at the zoo, he is always on the prowl. He “walks to and fro in the earth” (Job 2:2), seeking his next victim. And Christians, Peter warns, need to be aware of his presence.
Peter gives Christians three distinct strategies in dealing with the Devil. First, we’re to be “sober.” It goes without saying that Christians should never be given to intoxicating substances. But, more than that, the word “sober” depicts an attitude of seriousness about life. In other words, we’re to take life—and its threats—seriously.
Also, believers are enjoined to vigilance. We’re to keep our eyes open, being watchful for Satan’s subtle advance. His roar is loud, but his footfall is almost imperceptible. If we’re to see him coming, we must be watchful.
Lastly, Peter tells us to “resist” Satan. The word “resist” simply means to “press back.” In other words, when Satan presses us in temptation, we’re to press back just as hard in resistance. That way, when the lion roars, we will remain safe.
When Lions Roar
(I Peter 5:8, 9)
The Lincoln Park Zoo in Chicago has a tremendous large cat display. Housed in a spacious, echoing hall, the cages boast sleek panthers, wary cheetahs, snarling cougars, and—most popularly—huge African lions. Every so often the normal sounds of human traffic are interrupted by the resinous roar of the king of beasts. The sound is as awesome as it is alarming. It makes you glad for good, old fashioned, American smelted steel bars!
The Bible describes Satan, our adversary, as a roaring lion. He is fierce, intimidating, and hungry. And, unlike his counterpart at the zoo, he is always on the prowl. He “walks to and fro in the earth” (Job 2:2), seeking his next victim. And Christians, Peter warns, need to be aware of his presence.
Peter gives Christians three distinct strategies in dealing with the Devil. First, we’re to be “sober.” It goes without saying that Christians should never be given to intoxicating substances. But, more than that, the word “sober” depicts an attitude of seriousness about life. In other words, we’re to take life—and its threats—seriously.
Also, believers are enjoined to vigilance. We’re to keep our eyes open, being watchful for Satan’s subtle advance. His roar is loud, but his footfall is almost imperceptible. If we’re to see him coming, we must be watchful.
Lastly, Peter tells us to “resist” Satan. The word “resist” simply means to “press back.” In other words, when Satan presses us in temptation, we’re to press back just as hard in resistance. That way, when the lion roars, we will remain safe.
Exhortations from the Elder:First Peter – 5
Thursday, December 17, 2009
After You’ve Suffered a While
(I Peter 5:10-14)
God always has a purpose in our suffering, and our suffering is always a temporary condition. As already mentioned, Peter was writing to first century saints who suffered severe persecution for their faith. Perhaps some of them wondered if their misery was truly worth it. Others, discouraged by the unrelenting nature of the persecution, questioned God’s design in their suffering.
In a reaffirmation of the benefits of suffering, Peter states that suffering for Christ accomplishes four specific benchmarks in the life of the believer. Suffering, Peter says, makes one perfect. The word “perfect” does not mean “flawless.” Rather, it means “mature.” Suffering has a way of forcing us to grow up in our faith; and that’s a good thing. Saints who believe that salvation brings “health, wealth, and Jesus too” are immature—juvenile, if you will—in their faith.
Suffering also helps to stablish saints. The word simply means to “render immovable,” like the Rock of Gibraltar. Saints who suffer for their faith hold to it more firmly than those who don’t. You won’t easily deny something in which you’ve invested blood, sweat, and tears.
In addition, suffering strengthens our faith. As one suffers, he gains strength and can bear up under incrementally increased suffering.
And lastly, suffering settles the Christian, establishing him forever on a firm, unmovable foundation.
So, you see, a little suffering may be just what you need!
After You’ve Suffered a While
(I Peter 5:10-14)
God always has a purpose in our suffering, and our suffering is always a temporary condition. As already mentioned, Peter was writing to first century saints who suffered severe persecution for their faith. Perhaps some of them wondered if their misery was truly worth it. Others, discouraged by the unrelenting nature of the persecution, questioned God’s design in their suffering.
In a reaffirmation of the benefits of suffering, Peter states that suffering for Christ accomplishes four specific benchmarks in the life of the believer. Suffering, Peter says, makes one perfect. The word “perfect” does not mean “flawless.” Rather, it means “mature.” Suffering has a way of forcing us to grow up in our faith; and that’s a good thing. Saints who believe that salvation brings “health, wealth, and Jesus too” are immature—juvenile, if you will—in their faith.
Suffering also helps to stablish saints. The word simply means to “render immovable,” like the Rock of Gibraltar. Saints who suffer for their faith hold to it more firmly than those who don’t. You won’t easily deny something in which you’ve invested blood, sweat, and tears.
In addition, suffering strengthens our faith. As one suffers, he gains strength and can bear up under incrementally increased suffering.
And lastly, suffering settles the Christian, establishing him forever on a firm, unmovable foundation.
So, you see, a little suffering may be just what you need!
Exhortations from the Elder: Second Peter – 6
Friday, December 18, 2009
All Things & Precious Promises
(II Peter 1:1-4)
Peter penned his second epistle shortly before his expected death (1:14). In a sense, these are his last words, his last will and testament. In a will, the benefactor leaves his valued possessions, the collection of a lifetime, to those he loves. Peter, in his “last will and testament” left a spiritual legacy of inestimable value to the church.
Peter tells his readers that Christ’s divine power has “given unto us all things that pertain unto life and godliness” (3). In other words, the power of Christ working through us is wholly sufficient to meet every challenge of our lives. There is nothing lacking in the Christian’s resources. If you feel “empty” or don’t have the “answers,” your problem is not one of supply; it’s one of appropriation. How do you appropriate “all things?” Verse 3 tells us that they come “through a knowledge of him”—by knowing Jesus Christ. As one’s relationship with Christ deepens, he experiences the abundant supply of “all things” in Christ Jesus.
In addition to “all things,” Peter assures us of the “great and precious promises” that are ours in Christ. These “promises” guarantee our partaking in the very nature of God and assure us of victory over sin and the world. In other words, the promises affirm spiritual victory when appropriated in the life of the believer.
“All things” and “precious promises”—what a grand inheritance for the child of God! And the best part: they’re available now for Christians who appropriate them through a deepening relationship with Jesus Christ.
All Things & Precious Promises
(II Peter 1:1-4)
Peter penned his second epistle shortly before his expected death (1:14). In a sense, these are his last words, his last will and testament. In a will, the benefactor leaves his valued possessions, the collection of a lifetime, to those he loves. Peter, in his “last will and testament” left a spiritual legacy of inestimable value to the church.
Peter tells his readers that Christ’s divine power has “given unto us all things that pertain unto life and godliness” (3). In other words, the power of Christ working through us is wholly sufficient to meet every challenge of our lives. There is nothing lacking in the Christian’s resources. If you feel “empty” or don’t have the “answers,” your problem is not one of supply; it’s one of appropriation. How do you appropriate “all things?” Verse 3 tells us that they come “through a knowledge of him”—by knowing Jesus Christ. As one’s relationship with Christ deepens, he experiences the abundant supply of “all things” in Christ Jesus.
In addition to “all things,” Peter assures us of the “great and precious promises” that are ours in Christ. These “promises” guarantee our partaking in the very nature of God and assure us of victory over sin and the world. In other words, the promises affirm spiritual victory when appropriated in the life of the believer.
“All things” and “precious promises”—what a grand inheritance for the child of God! And the best part: they’re available now for Christians who appropriate them through a deepening relationship with Jesus Christ.
Exhortations from the Elder:Second Peter – 7
Saturday, December 19, 2009
Beside This
(II Peter 1:5-8)
Peter places the onus for appropriating the good things of Christ squarely on the shoulder of the believer. In other words, the best things of the Christian life are not just handed over automatically; Christians must grow in Christ to experience His grace more abundantly. Peter not only states that such growth is our responsibility, but he also states that it is hard work (5). In short, you only get from your relationship with Christ what you are willing to put into it. If you’re a shallow, disinterested Christian, much of Christianity won’t work for you.
Serious minded saints, however, rejoice in knowing exactly what to “add” to their burgeoning faith in order to make their experience with Christ even better. Peter suggests several elements that maturing saints will incorporate into their walk with God. First, he encourages virtue. Simply put, “virtue” means “moral excellence.” The maturing saint is never content to rise only to the standard of so-called community morality. Rather, he sets his sights on the holiness of God. He seeks to be a reflection, not of the accepted norm, but of God Himself.
Secondly, growing Christians add knowledge to their faith. It’s one thing to know that you believe; it’s another to know what you believe. Christianity is a substantive, doctrinal belief system. Yes, Christians should know doctrine. They should know the Bible. Propositional truth, revealed line upon line in the Bible, must captivate the heart and mind of the earnest believer.
Stay tuned…tomorrow we’ll examine more elements that growing believers enthusiastically add to their faith.
Beside This
(II Peter 1:5-8)
Peter places the onus for appropriating the good things of Christ squarely on the shoulder of the believer. In other words, the best things of the Christian life are not just handed over automatically; Christians must grow in Christ to experience His grace more abundantly. Peter not only states that such growth is our responsibility, but he also states that it is hard work (5). In short, you only get from your relationship with Christ what you are willing to put into it. If you’re a shallow, disinterested Christian, much of Christianity won’t work for you.
Serious minded saints, however, rejoice in knowing exactly what to “add” to their burgeoning faith in order to make their experience with Christ even better. Peter suggests several elements that maturing saints will incorporate into their walk with God. First, he encourages virtue. Simply put, “virtue” means “moral excellence.” The maturing saint is never content to rise only to the standard of so-called community morality. Rather, he sets his sights on the holiness of God. He seeks to be a reflection, not of the accepted norm, but of God Himself.
Secondly, growing Christians add knowledge to their faith. It’s one thing to know that you believe; it’s another to know what you believe. Christianity is a substantive, doctrinal belief system. Yes, Christians should know doctrine. They should know the Bible. Propositional truth, revealed line upon line in the Bible, must captivate the heart and mind of the earnest believer.
Stay tuned…tomorrow we’ll examine more elements that growing believers enthusiastically add to their faith.
Thursday, December 3, 2009
More Points from First Peter – 1
Sunday, December 6, 2009
Good for the Goose…
(I Peter 3:7-11)
Peter’s admonition to women regarding male headship (3:1-6) is followed immediately by his instructions to men regarding proper treatment of their wives. For Biblical precepts to work in marriage, both husband and wife must be committed to the roles assigned them by God. Commands in the Bible regarding marriage simply will not work in situations where both partners are not committed to the Biblical model.
Verse 7 of today’s passage begins with the word “likewise.” “Likewise” is a connector—relating the commands of womanly submission to the requirement for male understanding. If a man expects his wife to honor him, he must—according to the Bible—seek to understand her (7). In short, what’s good for the goose is good for the gander too!
It’s not enough for a man to love his wife; he must dwell with her “according to knowledge.” He must understand her needs, concerns, strengths, and weaknesses. Of course, such is a very individual and personal process. What works well in one marriage may not work in another because all women are different. The burden is placed upon the man to figure out his wife and then dwell accordingly.
Note as well that the husband is to “honor” his wife (7). Sounds strikingly similar to Sarah’s honoring of Abraham in verse 6, doesn’t it? In honoring his wife, the husband acknowledges her as the “weaker vessel,” thus protecting and sheltering her. And he also recognizes that together they are equal “heirs” of God’s grace. Now that’s the full picture of God’s authority structure for marriage!
Good for the Goose…
(I Peter 3:7-11)
Peter’s admonition to women regarding male headship (3:1-6) is followed immediately by his instructions to men regarding proper treatment of their wives. For Biblical precepts to work in marriage, both husband and wife must be committed to the roles assigned them by God. Commands in the Bible regarding marriage simply will not work in situations where both partners are not committed to the Biblical model.
Verse 7 of today’s passage begins with the word “likewise.” “Likewise” is a connector—relating the commands of womanly submission to the requirement for male understanding. If a man expects his wife to honor him, he must—according to the Bible—seek to understand her (7). In short, what’s good for the goose is good for the gander too!
It’s not enough for a man to love his wife; he must dwell with her “according to knowledge.” He must understand her needs, concerns, strengths, and weaknesses. Of course, such is a very individual and personal process. What works well in one marriage may not work in another because all women are different. The burden is placed upon the man to figure out his wife and then dwell accordingly.
Note as well that the husband is to “honor” his wife (7). Sounds strikingly similar to Sarah’s honoring of Abraham in verse 6, doesn’t it? In honoring his wife, the husband acknowledges her as the “weaker vessel,” thus protecting and sheltering her. And he also recognizes that together they are equal “heirs” of God’s grace. Now that’s the full picture of God’s authority structure for marriage!
More Points From First Peter – 2
Monday, December 7, 2009
A Plan for the Persecuted
(I Peter 3:12-17)
The New Testament regards persecution for one’s faith as a “given,” not just a possibility. In the first century, thousands of earnest believers gave their lives for the testimony of Christ. In fact, severe persecution has been the difficult reality for most Christians throughout history. The Bill of Rights drastically curbed the persecution of Christians in America; and generations of believers in the U.S. have never known severe opposition to their faith. The atmosphere, however, appears to be changing. Thankfully, Peter gives us a plan for facing the persecution that is headed our way.
First, Peter tells us to be happy (14). From earliest times, Christians have regarded persecution as a joy and honor (Acts 5:41). Martyrs throughout the ages bravely—and even joyfully—went to their deaths for the testimony of Christ.
Secondly, Peter warns us against the natural propensity for fear (14). He even discourages our being “troubled.” Matthew 10:19 assures us of Christ’s power and presence when we face the persecutors. He will even give us the right words to say!
Thirdly, Peter encourages us to “sanctify the Lord God in your hearts” (15). That means giving God first place. It means complete consecration to Christ—regardless of the cost. It also involves being prepared to answer questions about the Biblical faith and being ready to defend it. And, of course, Peter cautions that our persecution be engendered by our “good conversation in Christ” rather than by “evil doing” (16, 17).
A Plan for the Persecuted
(I Peter 3:12-17)
The New Testament regards persecution for one’s faith as a “given,” not just a possibility. In the first century, thousands of earnest believers gave their lives for the testimony of Christ. In fact, severe persecution has been the difficult reality for most Christians throughout history. The Bill of Rights drastically curbed the persecution of Christians in America; and generations of believers in the U.S. have never known severe opposition to their faith. The atmosphere, however, appears to be changing. Thankfully, Peter gives us a plan for facing the persecution that is headed our way.
First, Peter tells us to be happy (14). From earliest times, Christians have regarded persecution as a joy and honor (Acts 5:41). Martyrs throughout the ages bravely—and even joyfully—went to their deaths for the testimony of Christ.
Secondly, Peter warns us against the natural propensity for fear (14). He even discourages our being “troubled.” Matthew 10:19 assures us of Christ’s power and presence when we face the persecutors. He will even give us the right words to say!
Thirdly, Peter encourages us to “sanctify the Lord God in your hearts” (15). That means giving God first place. It means complete consecration to Christ—regardless of the cost. It also involves being prepared to answer questions about the Biblical faith and being ready to defend it. And, of course, Peter cautions that our persecution be engendered by our “good conversation in Christ” rather than by “evil doing” (16, 17).
More Points from First Peter – 3
Tuesday, December 8, 2009
Christ’s Preaching through Noah
(I Peter 3:18-22)
Christ’s death saves sinners and the preaching of the cross is the vehicle through which faith is born in the heart (I Cor. 1:21). In fact, preaching has always been central to God’s plan of redemption—in every age. The Old Testament prophets were preachers par excellence. Even King Solomon went by the nick name “the Preacher.”
It shouldn’t surprise us that Christ uniquely used Noah to preach to his generation (19, 20). The “spirits in prison” refer to those who, rejecting Christ’ message through Noah, went to Hell. Just as the Holy Spirit witnesses of Christ’s grace in the New Testament era, so He witnessed of Christ through preachers like Noah.
Noah’s ministry was not only one of preaching; it was one of example. He spent 120 years building the ark and preaching to curious spectators. When he drove the last nail and secured the last animal, it began to rain. Those in the ark were carried to safety; all the rest drowned. According to Peter, Noah’s experience pictures salvation, just as does water baptism (21). Remember, salvation is not found in baptismal water; but baptism is a “figure,” picturing the reality of the death, burial, and resurrection of Christ. (Note the emphasis on “resurrection” in verse 21!)
So Christ preached deliverance through Noah. His generation rejected the message and ultimately went to watery graves and fiery eternities. They had been, nonetheless, warned—by Christ through Noah. In both his preaching and his example, Noah was used of Christ to warn his generation!
Christ’s Preaching through Noah
(I Peter 3:18-22)
Christ’s death saves sinners and the preaching of the cross is the vehicle through which faith is born in the heart (I Cor. 1:21). In fact, preaching has always been central to God’s plan of redemption—in every age. The Old Testament prophets were preachers par excellence. Even King Solomon went by the nick name “the Preacher.”
It shouldn’t surprise us that Christ uniquely used Noah to preach to his generation (19, 20). The “spirits in prison” refer to those who, rejecting Christ’ message through Noah, went to Hell. Just as the Holy Spirit witnesses of Christ’s grace in the New Testament era, so He witnessed of Christ through preachers like Noah.
Noah’s ministry was not only one of preaching; it was one of example. He spent 120 years building the ark and preaching to curious spectators. When he drove the last nail and secured the last animal, it began to rain. Those in the ark were carried to safety; all the rest drowned. According to Peter, Noah’s experience pictures salvation, just as does water baptism (21). Remember, salvation is not found in baptismal water; but baptism is a “figure,” picturing the reality of the death, burial, and resurrection of Christ. (Note the emphasis on “resurrection” in verse 21!)
So Christ preached deliverance through Noah. His generation rejected the message and ultimately went to watery graves and fiery eternities. They had been, nonetheless, warned—by Christ through Noah. In both his preaching and his example, Noah was used of Christ to warn his generation!
More Points from First Peter – 4
Wednesday, December 9, 2009
Suffering and Sanctification
(I Peter 4:1-5)
There’s something to be said for good, old-fashioned suffering! (Of course, Peter refers to suffering for one’s faith; not for one’s foolishness!) The right kind of suffering, Peter contends, produces a positive result:
“…he that hath suffered in the flesh hath ceased from sin” (1).
American Christianity is far too comfortable. In fact, we have grown so accustomed to big crowds, burgeoning institutions, and bloated budgets that we fear upsetting the apple cart by presenting an uncompromising testimony for Christ. Tragically, some formerly stalwart institutions now focus on gaining the world’s respect and the government’s money. College accreditation, once “anathema” among Bible believers, has become the fashion of the day—causing some to drop their convictions in the dust and dash madly toward the federal government’s hog trough! “Here! Piggy, piggy…”
And all this success—money, facilities, and recognition—has not made us any more spiritual. Rather, the wealth and comfort of the Laodicean age has produced worldly, non-committal, apathetic believers who expect the best of everything without being willing to give anything to the cause of Christ!
A little real suffering would do us some good (2). Paying the price for Christ would deter us from lustful temptations (3). And genuine persecution would both clarify our testimony before world and assure our reward at the judgment seat of Christ. (4, 5).
Suffering and Sanctification
(I Peter 4:1-5)
There’s something to be said for good, old-fashioned suffering! (Of course, Peter refers to suffering for one’s faith; not for one’s foolishness!) The right kind of suffering, Peter contends, produces a positive result:
“…he that hath suffered in the flesh hath ceased from sin” (1).
American Christianity is far too comfortable. In fact, we have grown so accustomed to big crowds, burgeoning institutions, and bloated budgets that we fear upsetting the apple cart by presenting an uncompromising testimony for Christ. Tragically, some formerly stalwart institutions now focus on gaining the world’s respect and the government’s money. College accreditation, once “anathema” among Bible believers, has become the fashion of the day—causing some to drop their convictions in the dust and dash madly toward the federal government’s hog trough! “Here! Piggy, piggy…”
And all this success—money, facilities, and recognition—has not made us any more spiritual. Rather, the wealth and comfort of the Laodicean age has produced worldly, non-committal, apathetic believers who expect the best of everything without being willing to give anything to the cause of Christ!
A little real suffering would do us some good (2). Paying the price for Christ would deter us from lustful temptations (3). And genuine persecution would both clarify our testimony before world and assure our reward at the judgment seat of Christ. (4, 5).
More Points from First Peter – 5
Thursday, December 12, 2009
The End of All Things
(I Peter 4:6-11)
In the midst of their suffering for their faith, Peter reminds the beleaguered Christians that their misery is only temporary. It has been said that one can endure about anything if he knows that it is temporary. Peter plainly states that God is “ready to judge” both the living and the dead (5). In other words, it won’t be long before justice is done.
Justice in the life to come is based upon one’s response to the Gospel. Peter affirms that the Gospel is the determinate factor for everyone—those who heard it and have died (with no additional possibility of response) and those who are yet alive (6). Every man will be judged according to his response to the Gospel of Jesus Christ.
Since the “end of all things is at hand,” Christians must live with the urgent expectancy of the apocalypse (7). We are to be serious minded and prayerful, manifesting generous love among ourselves (7, 8). Hospitality is a practical manifestation of generous love. As we await the “end of all things” we must maintain Christian graces as a testimony to the lost and dying world.
Additionally, we must be careful conservators of the resources entrusted us by God (10). To be a steward “of the manifold grace of God” means to highly value the Gospel and to be conscientious in our imparting it to others.
And, as we await “the end of all things,” we must be careful to allow God to work through us, giving Him the glory in all things (11).
The End of All Things
(I Peter 4:6-11)
In the midst of their suffering for their faith, Peter reminds the beleaguered Christians that their misery is only temporary. It has been said that one can endure about anything if he knows that it is temporary. Peter plainly states that God is “ready to judge” both the living and the dead (5). In other words, it won’t be long before justice is done.
Justice in the life to come is based upon one’s response to the Gospel. Peter affirms that the Gospel is the determinate factor for everyone—those who heard it and have died (with no additional possibility of response) and those who are yet alive (6). Every man will be judged according to his response to the Gospel of Jesus Christ.
Since the “end of all things is at hand,” Christians must live with the urgent expectancy of the apocalypse (7). We are to be serious minded and prayerful, manifesting generous love among ourselves (7, 8). Hospitality is a practical manifestation of generous love. As we await the “end of all things” we must maintain Christian graces as a testimony to the lost and dying world.
Additionally, we must be careful conservators of the resources entrusted us by God (10). To be a steward “of the manifold grace of God” means to highly value the Gospel and to be conscientious in our imparting it to others.
And, as we await “the end of all things,” we must be careful to allow God to work through us, giving Him the glory in all things (11).
More Points from First Peter – 6
Friday, December 11, 2009
Responding to Trials
(I Peter 4:12-14)
Sometimes troubles hit like a “bolt out of the blue.” When we’re least expecting problems, it seems like the bottom suddenly drops out. How do we respond to life’s sudden calamities? Peter’s answers may surprise you.
First, Peter tells us not to be surprised (12). The fiery trials we face are not “strange”—foreign to the Christian life. Prosperity preachers teach gullible congregations that God’s primary goal is to insulate His children from troubles. Beloved, nothing could be further from the truth! In fact, Peter’s teaching paraphrased could read, “Christians, fasten your seat belts! You’re in for a rough ride” (12).
Secondly, the Apostle instructs us to “rejoice” because in suffering we are “partakers of Christ’s sufferings.” In other words, we become more like Christ because we suffer. Suffering, therefore, is never intended to be inherently bad for believers. It is an effective pathway of identification with Jesus Christ (13).
Thirdly, when we suffer reproach and criticism, we are to respond with genuine happiness. We all like it when folks think well of us. If, however, someone criticizes us for our stand for Christ, we should respond with happiness, not angst. And, in bearing criticism in a godly manner, we glorify Christ (14).
What to do when trials come? Simple: Don’t be surprised, rejoice in suffering, and be happy in the face of criticism. In other words, respond contrary to your old nature by the power of the new!
Responding to Trials
(I Peter 4:12-14)
Sometimes troubles hit like a “bolt out of the blue.” When we’re least expecting problems, it seems like the bottom suddenly drops out. How do we respond to life’s sudden calamities? Peter’s answers may surprise you.
First, Peter tells us not to be surprised (12). The fiery trials we face are not “strange”—foreign to the Christian life. Prosperity preachers teach gullible congregations that God’s primary goal is to insulate His children from troubles. Beloved, nothing could be further from the truth! In fact, Peter’s teaching paraphrased could read, “Christians, fasten your seat belts! You’re in for a rough ride” (12).
Secondly, the Apostle instructs us to “rejoice” because in suffering we are “partakers of Christ’s sufferings.” In other words, we become more like Christ because we suffer. Suffering, therefore, is never intended to be inherently bad for believers. It is an effective pathway of identification with Jesus Christ (13).
Thirdly, when we suffer reproach and criticism, we are to respond with genuine happiness. We all like it when folks think well of us. If, however, someone criticizes us for our stand for Christ, we should respond with happiness, not angst. And, in bearing criticism in a godly manner, we glorify Christ (14).
What to do when trials come? Simple: Don’t be surprised, rejoice in suffering, and be happy in the face of criticism. In other words, respond contrary to your old nature by the power of the new!
More Points from First Peter – 7
Saturday, December 12, 2009
Suffering and God’s Will
(I Peter 4:15-19)
Suffering is not necessarily a mark of God’s chastisement or His displeasure. In fact, many times Christians suffer “according to the will of God” (19). A cursory glance a the Bible reveals that many of God’s most trusted and beloved servants suffered tremendously. Dr. Harold B. Sightler, long-time pastor of Tabernacle Baptist Church in Greenville, SC, frequently stated that “those whom God uses much must suffer much.”
Sometimes, though, Christians suffer outside the will of God. In other words, they suffer the consequences of decisions made apart from God’s will. For example, a man may get drunk, crash his car, and be hospitalized. His suffering is not “according to the will of God;” rather, it is because of his sinful choices (15). Those who suffer the consequences of murder, theft, and wicked living are not suffering “according to the will of God.”
Did you notice in verse 15 that God classifies a “busybody” with a murderer, thief, and all-around evil doer? Much suffering comes from interjecting oneself into the affairs and issues of another. Often relationships are irreparably damaged by unnecessary conflict—usually brought about when one interferes where he should not. Some charge in where angels fear to tread, and that’s never wise. If your “sufferings” are the result of your “surfing” facebook, rest assured, you’re not suffering for Jesus!
Sometimes suffering is God’s will. Sometimes it is a result of sinful living. We are called to embrace the former and eschew the later—and to pray for sense enough to know the difference!
Suffering and God’s Will
(I Peter 4:15-19)
Suffering is not necessarily a mark of God’s chastisement or His displeasure. In fact, many times Christians suffer “according to the will of God” (19). A cursory glance a the Bible reveals that many of God’s most trusted and beloved servants suffered tremendously. Dr. Harold B. Sightler, long-time pastor of Tabernacle Baptist Church in Greenville, SC, frequently stated that “those whom God uses much must suffer much.”
Sometimes, though, Christians suffer outside the will of God. In other words, they suffer the consequences of decisions made apart from God’s will. For example, a man may get drunk, crash his car, and be hospitalized. His suffering is not “according to the will of God;” rather, it is because of his sinful choices (15). Those who suffer the consequences of murder, theft, and wicked living are not suffering “according to the will of God.”
Did you notice in verse 15 that God classifies a “busybody” with a murderer, thief, and all-around evil doer? Much suffering comes from interjecting oneself into the affairs and issues of another. Often relationships are irreparably damaged by unnecessary conflict—usually brought about when one interferes where he should not. Some charge in where angels fear to tread, and that’s never wise. If your “sufferings” are the result of your “surfing” facebook, rest assured, you’re not suffering for Jesus!
Sometimes suffering is God’s will. Sometimes it is a result of sinful living. We are called to embrace the former and eschew the later—and to pray for sense enough to know the difference!
Tuesday, November 24, 2009
Points from First Peter – 1
Sunday, November 29, 2009
Election, Foreknowledge, and Assurance
(I Peter 1:1-9)
First Peter addresses the concerns of suffering saints—specifically those who are suffering for their faith. Throughout this short book, the Apostle directs our attention from the sorrows of this life to the certain joys of eternity. Whenever the sufferings of this “present time” get us down, we should lift our eyes above the horizon of this sin-cursed earth (Rom. 8:18).
Our salvation is fundamental to meeting the trials of life joyfully. In the very first chapter of his epistle, Peter introduces us to three concepts that should encourage us as we face the challenges of life. The first concept is couched in the term “elect” (2). To be part of the “elect” means that one is part of the body of saints, those who are genuinely saved. God has determined to save all of the “elect.” How can one be certain he is “elect?” Simple: personal faith in Christ assures inclusion in the elect saints of God.
Far from being arbitrary, election is based upon God’s “foreknowledge” (2). The word “foreknowledge” speaks of God’s omniscience—His knowing things before they happen. Since faith is the prerequisite to salvation and God knows who will exercise faith, we are “elect” according to God’s “foreknowledge.” Simply put, those who trust Christ are known of God even before they exercise faith; and these are the “elect.”
Will all who trust in Christ ultimately be saved? Absolutely! Verse 9 assures us that, though we may go through trials and temptation, we will receive the “end” of our faith, “even the salvation of [our] souls.” Personal faith, then, places us in the company of the elect. God knows all who will trust in Christ (the elect), and He promises to save them. None of the elect shall be lost—all of the elect shall be saved! That’s the Gospel, and that’s really good news!
Election, Foreknowledge, and Assurance
(I Peter 1:1-9)
First Peter addresses the concerns of suffering saints—specifically those who are suffering for their faith. Throughout this short book, the Apostle directs our attention from the sorrows of this life to the certain joys of eternity. Whenever the sufferings of this “present time” get us down, we should lift our eyes above the horizon of this sin-cursed earth (Rom. 8:18).
Our salvation is fundamental to meeting the trials of life joyfully. In the very first chapter of his epistle, Peter introduces us to three concepts that should encourage us as we face the challenges of life. The first concept is couched in the term “elect” (2). To be part of the “elect” means that one is part of the body of saints, those who are genuinely saved. God has determined to save all of the “elect.” How can one be certain he is “elect?” Simple: personal faith in Christ assures inclusion in the elect saints of God.
Far from being arbitrary, election is based upon God’s “foreknowledge” (2). The word “foreknowledge” speaks of God’s omniscience—His knowing things before they happen. Since faith is the prerequisite to salvation and God knows who will exercise faith, we are “elect” according to God’s “foreknowledge.” Simply put, those who trust Christ are known of God even before they exercise faith; and these are the “elect.”
Will all who trust in Christ ultimately be saved? Absolutely! Verse 9 assures us that, though we may go through trials and temptation, we will receive the “end” of our faith, “even the salvation of [our] souls.” Personal faith, then, places us in the company of the elect. God knows all who will trust in Christ (the elect), and He promises to save them. None of the elect shall be lost—all of the elect shall be saved! That’s the Gospel, and that’s really good news!
Points from First Peter – 2
Monday, November 30, 2009
The Grace That Should Come
(I Peter 1:10-16)
The Gospel of the grace of God was an enigma to Old Testament saints, including the prophets. The Old Covenant stood firmly upon the principle of Law—“the man which doeth those things shall live by them” (Rom. 10:5). The problem is, no man could do the works of the law perfectly; and God demands perfect holiness (15, 16). So, even the Old Testament prophets, champions of the Covenant and the Law, understood that something else was desperately needed. And that something was grace (10).
The close of the Old Testament leaves the reader with a sense of incompleteness—a sense of longing. Indeed, if the story of God’s work in the world ended with Malachi, there would be little hope for hopelessly sinful humanity. The law, which had always condemned would condemn still—and the perfection demanded by God would be nothing but an unreachable ideal.
Though the prophets lived and died without seeing Christ’s grace (with the exception of John the Baptist), they predicted grace for us (12). And, their predictions came true: Spirit-filled preachers now proclaim the Gospel, a message so new and unique that angels, some of God’s first created beings, long to understand its intricacies.
And the Gospel of grace, once believed, produces genuine holiness and obedience (14-16). What the law could not do, grace accomplishes. Judicially, believers are robed upon with the righteousness of Christ (Rom. 4:16) and practically, we are empowered by the Holy Spirit to live lives of obedience to the Lord. Thank God for grace!
The Grace That Should Come
(I Peter 1:10-16)
The Gospel of the grace of God was an enigma to Old Testament saints, including the prophets. The Old Covenant stood firmly upon the principle of Law—“the man which doeth those things shall live by them” (Rom. 10:5). The problem is, no man could do the works of the law perfectly; and God demands perfect holiness (15, 16). So, even the Old Testament prophets, champions of the Covenant and the Law, understood that something else was desperately needed. And that something was grace (10).
The close of the Old Testament leaves the reader with a sense of incompleteness—a sense of longing. Indeed, if the story of God’s work in the world ended with Malachi, there would be little hope for hopelessly sinful humanity. The law, which had always condemned would condemn still—and the perfection demanded by God would be nothing but an unreachable ideal.
Though the prophets lived and died without seeing Christ’s grace (with the exception of John the Baptist), they predicted grace for us (12). And, their predictions came true: Spirit-filled preachers now proclaim the Gospel, a message so new and unique that angels, some of God’s first created beings, long to understand its intricacies.
And the Gospel of grace, once believed, produces genuine holiness and obedience (14-16). What the law could not do, grace accomplishes. Judicially, believers are robed upon with the righteousness of Christ (Rom. 4:16) and practically, we are empowered by the Holy Spirit to live lives of obedience to the Lord. Thank God for grace!
Points from First Peter – 3
Tuesday, December 1, 2009
Profession’s Proper Product
(I Peter 1:17-25)
The doctrine of Redemption in Christ is a doctrine both predicted in the Old Testament and demonstrated in blood sacrifices typical of the final, perfect sacrifice (Ex. 12:5). Our redemption, Peter argues, comes not from corruptible things, but rather comes from the precious blood of Christ (18, 19). The sacrifices of the old system—“the blood of bulls and of goats”—could never ultimately take away sins. These were merely an atonement, a covering—sufficient only until Christ put away sins by the sacrifice of Himself (Heb. 9:26, 10:4).
Salvation, then, required Christ’s precious blood—blood untainted with the sin nature. Indeed, Christ’s blood—though chemically human (with the exception of the sin principle) was ultimately the blood of God (Acts 20:28).
In addition, Peter states that believers are “born again…by the Word of God.” God’s Word is important. In fact, He has magnified His Word even above His name (Ps. 138:2). Believers, therefore, should value and guard the integrity of God’s Word; through it we are born again.
The blood of Christ and the Word of God—two of the most vital objects in God’s plan of redemption— are of inestimable value both! What should these powerful principles produce in believers? Peter answers simply: fervent love (22). Surprised? Don’t be. Love is the most basic evidence that one has been redeemed by Christ’s blood and born again by God’s Word. You see, religious profession, outward conformity, and denominational allegiance are not evidences of salvation. Christ’s blood and God’s Word produce fervent love in all genuine believers.
Profession’s Proper Product
(I Peter 1:17-25)
The doctrine of Redemption in Christ is a doctrine both predicted in the Old Testament and demonstrated in blood sacrifices typical of the final, perfect sacrifice (Ex. 12:5). Our redemption, Peter argues, comes not from corruptible things, but rather comes from the precious blood of Christ (18, 19). The sacrifices of the old system—“the blood of bulls and of goats”—could never ultimately take away sins. These were merely an atonement, a covering—sufficient only until Christ put away sins by the sacrifice of Himself (Heb. 9:26, 10:4).
Salvation, then, required Christ’s precious blood—blood untainted with the sin nature. Indeed, Christ’s blood—though chemically human (with the exception of the sin principle) was ultimately the blood of God (Acts 20:28).
In addition, Peter states that believers are “born again…by the Word of God.” God’s Word is important. In fact, He has magnified His Word even above His name (Ps. 138:2). Believers, therefore, should value and guard the integrity of God’s Word; through it we are born again.
The blood of Christ and the Word of God—two of the most vital objects in God’s plan of redemption— are of inestimable value both! What should these powerful principles produce in believers? Peter answers simply: fervent love (22). Surprised? Don’t be. Love is the most basic evidence that one has been redeemed by Christ’s blood and born again by God’s Word. You see, religious profession, outward conformity, and denominational allegiance are not evidences of salvation. Christ’s blood and God’s Word produce fervent love in all genuine believers.
Points from First Peter – 4
Wednesday, December 2, 2009
The Priesthood of the Believer
(I Peter 2:1-10)
The Lord’s true church makes no distinction between clergy and laity. Of course, we recognize the offices of the local church, Pastors and Deacons; but we do not believe religious leaders have any “edge” spiritually over members of the congregation. In other words, all have equal access to God.
The priesthood of the believer is both simple and profound. Its simplicity lies in the basic concept of individual approach to God. Some churches claim that man must approach God corporately—as part of the group. The group must approach God through human mediation—a priest, pope, bishop, or canonized saint. The individual must never assay to approach God without human, church-ordained mediation. Even his most secret sins must be whispered into the ears of a prying priest in order to be forgiven. The Bible, however, knows no such system. In Christ, every believer is his own priest (5, 9). Every believer can approach God through Christ for himself and on his own behalf (I John 1:9).
The priesthood of the believer is profound in that it is a marked change from the Old Testament economy. The believer’s priesthood allows him unlimited access to the throne of grace (Heb. 4:16). Indeed, the believer enjoys a personal relationship with the only Mediator, Jesus Christ (I Tim. 2:5). And Christ, as our High Priest, intercedes continually on our behalf (Heb. 8:1-6). All the legalism—sacrifice, ritual, ceremony, and temple—is both fulfilled and expired in Christ. The darkness of legalistic religion has been driven away by the marvelous light of Jesus Christ. And we, His followers, are a kingdom of individual priests before Him (9).
The Priesthood of the Believer
(I Peter 2:1-10)
The Lord’s true church makes no distinction between clergy and laity. Of course, we recognize the offices of the local church, Pastors and Deacons; but we do not believe religious leaders have any “edge” spiritually over members of the congregation. In other words, all have equal access to God.
The priesthood of the believer is both simple and profound. Its simplicity lies in the basic concept of individual approach to God. Some churches claim that man must approach God corporately—as part of the group. The group must approach God through human mediation—a priest, pope, bishop, or canonized saint. The individual must never assay to approach God without human, church-ordained mediation. Even his most secret sins must be whispered into the ears of a prying priest in order to be forgiven. The Bible, however, knows no such system. In Christ, every believer is his own priest (5, 9). Every believer can approach God through Christ for himself and on his own behalf (I John 1:9).
The priesthood of the believer is profound in that it is a marked change from the Old Testament economy. The believer’s priesthood allows him unlimited access to the throne of grace (Heb. 4:16). Indeed, the believer enjoys a personal relationship with the only Mediator, Jesus Christ (I Tim. 2:5). And Christ, as our High Priest, intercedes continually on our behalf (Heb. 8:1-6). All the legalism—sacrifice, ritual, ceremony, and temple—is both fulfilled and expired in Christ. The darkness of legalistic religion has been driven away by the marvelous light of Jesus Christ. And we, His followers, are a kingdom of individual priests before Him (9).
Points from First Peter – 5
Thursday, December 3, 2009
Strangers and Pilgrims
(I Peter 2:11-18)
Since Christians are a nation of priests distinctly different from the world (9, 10), Peter refers to us as “strangers and pilgrims,” meaning we shouldn’t feel particularly comfortable in this present age. Some well-meaning but misguided religious groups believe that their being pilgrims is best demonstrated by wearing the costumes of a bygone era. The Amish, for example, insist upon garb that supposedly marks them as “strangers and pilgrims.” The Bible, however, gives us a better way of distinguishing ourselves as the Lord’s people.
First, we’re to “abstain from fleshly lusts” (11). That means we should not participate in things of the world which are geared to satisfying the flesh. Obviously, this includes everything from pornography to rock music. Pilgrims don’t plant themselves in the world’s cesspool.
Secondly, we should demonstrate honesty before the watching world (12). Christian pilgrims should have a reputation for integrity, hard work, and fairness. Remember, looking the part is no substitute for acting the part.
Thirdly, the Christian pilgrim seeks to obey the law of the land (13-18). Of course, God’s law supersedes mans’; and believers are incumbent to obey God as a first priority (Acts 5:29). However, where Christian convictions are not in jeopardy, believers should willingly obey the law, rendering to Caesar the things that are Caesar’s (Mt. 22:21). You see, being a pilgrim for Christ is not a matter of costume; it’s a matter of character!
Strangers and Pilgrims
(I Peter 2:11-18)
Since Christians are a nation of priests distinctly different from the world (9, 10), Peter refers to us as “strangers and pilgrims,” meaning we shouldn’t feel particularly comfortable in this present age. Some well-meaning but misguided religious groups believe that their being pilgrims is best demonstrated by wearing the costumes of a bygone era. The Amish, for example, insist upon garb that supposedly marks them as “strangers and pilgrims.” The Bible, however, gives us a better way of distinguishing ourselves as the Lord’s people.
First, we’re to “abstain from fleshly lusts” (11). That means we should not participate in things of the world which are geared to satisfying the flesh. Obviously, this includes everything from pornography to rock music. Pilgrims don’t plant themselves in the world’s cesspool.
Secondly, we should demonstrate honesty before the watching world (12). Christian pilgrims should have a reputation for integrity, hard work, and fairness. Remember, looking the part is no substitute for acting the part.
Thirdly, the Christian pilgrim seeks to obey the law of the land (13-18). Of course, God’s law supersedes mans’; and believers are incumbent to obey God as a first priority (Acts 5:29). However, where Christian convictions are not in jeopardy, believers should willingly obey the law, rendering to Caesar the things that are Caesar’s (Mt. 22:21). You see, being a pilgrim for Christ is not a matter of costume; it’s a matter of character!
Points from First Peter – 6
Friday, December 4, 2009
Called to Suffer
(I Peter 2:19-25)
Christians are no strangers to suffering. From the very inception of the Christian church, Christ’s followers have faced merciless persecution. Indeed, all of the Apostles except John met with violent deaths at the hands of their persecutors.
Sometimes, however, Christians suffer more because of stupidity than because of spirituality. And Peter is careful to make this distinction (20). There are times when Christians make unwise decisions that garner just criticism from the world. Sometimes the followers of Christ exhibit “faults” before the world that justly deserve censure. Enduring such deserved criticism wins no crowns in heaven.
Christian suffering for Christ’s sake, however, wins points with God. In fact, such suffering is part of the Christian calling (21). In other words, I should expect to suffer for my testimony for Christ. Paul echoed the same sentiment when he said, “…all that will live godly in Christ Jesus shall suffer persecution” (II Tim. 3:12).
And, we are called to endure persecution as did Jesus: without revenge and threatening. Christians don’t return the world’s bad treatment in kind. Rather, we commit ourselves to Him “that judgeth righteously” (23)—knowing that God keeps a perfect record.
Suffering for righteousness, then, is a part of our calling. It is normal; we should expect it. Indeed, something is critically wrong if we don’t suffer persecution for Christ. And, when it comes, we should simply endure with dignity, grace and kindness—knowing that God keeps the score.
Called to Suffer
(I Peter 2:19-25)
Christians are no strangers to suffering. From the very inception of the Christian church, Christ’s followers have faced merciless persecution. Indeed, all of the Apostles except John met with violent deaths at the hands of their persecutors.
Sometimes, however, Christians suffer more because of stupidity than because of spirituality. And Peter is careful to make this distinction (20). There are times when Christians make unwise decisions that garner just criticism from the world. Sometimes the followers of Christ exhibit “faults” before the world that justly deserve censure. Enduring such deserved criticism wins no crowns in heaven.
Christian suffering for Christ’s sake, however, wins points with God. In fact, such suffering is part of the Christian calling (21). In other words, I should expect to suffer for my testimony for Christ. Paul echoed the same sentiment when he said, “…all that will live godly in Christ Jesus shall suffer persecution” (II Tim. 3:12).
And, we are called to endure persecution as did Jesus: without revenge and threatening. Christians don’t return the world’s bad treatment in kind. Rather, we commit ourselves to Him “that judgeth righteously” (23)—knowing that God keeps a perfect record.
Suffering for righteousness, then, is a part of our calling. It is normal; we should expect it. Indeed, something is critically wrong if we don’t suffer persecution for Christ. And, when it comes, we should simply endure with dignity, grace and kindness—knowing that God keeps the score.
Points from First Peter – 7
Saturday, December 5, 2009
Calling Him Lord
(I Peter 3:1-6)
“Question Authority” read the bumper sticker proudly displayed on the 1972 Ford Pinto. Surveying the motto as well as the car, I understood there existed a cause and affect relationship between the two. The attitude of the owner obviously brought him to his station in life. You see, questioning authority as an attitude of life simply doesn’t work.
God has established authority figures in each of our lives. Employers, pastors, teachers, directors—a myriad of individuals have some authority in some realms of our lives. For example, as Pastor I have authority in matters relating to the church. As a choir member, the choir director has authority over me in relation to the choir. He and I are under each other’s authority in differing realms. Authority is a part of life; it’s also a part of success.
God commands women to be in “subjection” to their own husbands. The word “subjection” means “to place under authority.” In other words, women are to submit to their husbands. Such submission should not be a grudging conformity to his wishes. Rather, Peter states that submission—Biblically practiced—involves a heart of honor for one’s husband.
Peter cites Sara, Abraham’s wife, as an example. As a wife she wasn’t always perfect. Sometimes her mouth got ahead of her faith (Gen. 18:15). She did, however, demonstrate appropriate respect as she honored her husband. She called him lord (6). In so doing she recognized that he, as her husband, stood in the place of legitimate authority. And in doing so, she became the vessel of the Lord in fulfilling His promises to the Jewish nation and the world at large.
Calling Him Lord
(I Peter 3:1-6)
“Question Authority” read the bumper sticker proudly displayed on the 1972 Ford Pinto. Surveying the motto as well as the car, I understood there existed a cause and affect relationship between the two. The attitude of the owner obviously brought him to his station in life. You see, questioning authority as an attitude of life simply doesn’t work.
God has established authority figures in each of our lives. Employers, pastors, teachers, directors—a myriad of individuals have some authority in some realms of our lives. For example, as Pastor I have authority in matters relating to the church. As a choir member, the choir director has authority over me in relation to the choir. He and I are under each other’s authority in differing realms. Authority is a part of life; it’s also a part of success.
God commands women to be in “subjection” to their own husbands. The word “subjection” means “to place under authority.” In other words, women are to submit to their husbands. Such submission should not be a grudging conformity to his wishes. Rather, Peter states that submission—Biblically practiced—involves a heart of honor for one’s husband.
Peter cites Sara, Abraham’s wife, as an example. As a wife she wasn’t always perfect. Sometimes her mouth got ahead of her faith (Gen. 18:15). She did, however, demonstrate appropriate respect as she honored her husband. She called him lord (6). In so doing she recognized that he, as her husband, stood in the place of legitimate authority. And in doing so, she became the vessel of the Lord in fulfilling His promises to the Jewish nation and the world at large.
Friday, November 20, 2009
Finding Christ in the Old Testament:Zechariah – 1
Sunday, November 22, 2009
My Servant, the BRANCH
(Zechariah 3:1-10)
The term “BRANCH” is a messianic title found frequently in the Old Testament (Isa. 4:2; Jer. 23:5, 33:15; etc.). In fact, Jews from antiquity to the present uniformly interpret the title BRANCH as a reference to the Messiah. Thus, when Zechariah mentions the BRANCH, he is speaking of Jesus Christ.
In Zechariah’s vision, Joshua is seen in battle against Satan. Joshua’s garments were filthy, so the Lord took away the garments and provided Joshua with a “change of raiment” (4). The filthy garments pictured sin, while the change of raiment illustrates forgiveness. Joshua, freshly cleansed from sin, was commanded to obey the Lord (7).
The promise of the coming of the BRANCH follows Joshua’s divine cleansing. When the Messiah finally appears, God will remove the “iniquity of that land in one day.” In other words, the BRANCH, the Messiah, will ultimately cleanse Israel from her sins. That day, yet future, will coincide with the Second Coming of Christ at the close of the Tribulation Period. Jews who survived the awful days of tribulation will recognize Jesus as their true Messiah. They will mourn in repentance and believe the Gospel (Zech. 12:10-13:1). In that day, all Israel will be saved (Rom. 11:26).
God’s plan of salvation has never changed. Man, arrayed in the filthy garments of his sin, is in need of cleansing. Unable to cleanse himself, God offers a change of raiment, the righteousness of Jesus Christ, to all who trust in Christ’s blood atonement on the cross.
My Servant, the BRANCH
(Zechariah 3:1-10)
The term “BRANCH” is a messianic title found frequently in the Old Testament (Isa. 4:2; Jer. 23:5, 33:15; etc.). In fact, Jews from antiquity to the present uniformly interpret the title BRANCH as a reference to the Messiah. Thus, when Zechariah mentions the BRANCH, he is speaking of Jesus Christ.
In Zechariah’s vision, Joshua is seen in battle against Satan. Joshua’s garments were filthy, so the Lord took away the garments and provided Joshua with a “change of raiment” (4). The filthy garments pictured sin, while the change of raiment illustrates forgiveness. Joshua, freshly cleansed from sin, was commanded to obey the Lord (7).
The promise of the coming of the BRANCH follows Joshua’s divine cleansing. When the Messiah finally appears, God will remove the “iniquity of that land in one day.” In other words, the BRANCH, the Messiah, will ultimately cleanse Israel from her sins. That day, yet future, will coincide with the Second Coming of Christ at the close of the Tribulation Period. Jews who survived the awful days of tribulation will recognize Jesus as their true Messiah. They will mourn in repentance and believe the Gospel (Zech. 12:10-13:1). In that day, all Israel will be saved (Rom. 11:26).
God’s plan of salvation has never changed. Man, arrayed in the filthy garments of his sin, is in need of cleansing. Unable to cleanse himself, God offers a change of raiment, the righteousness of Jesus Christ, to all who trust in Christ’s blood atonement on the cross.
Finding Christ in the Old Testament:Zechariah – 2
Monday, November 23, 2009
High Priest and King
(Zechariah 6:9-14)
Joshua, the High Priest of the returned exiles, serves as a powerful symbol of the two-fold ministry of Christ. He is crowned with two crowns, depicting Christ as both King and High Priest. After Joshua’s symbolic dual coronation, we again find mention of the BRANCH, the coming Messiah. See Hebrews 7:1-3 and Ps. 110:4.
Several predictions are made of the coming Messiah (13): He “shall build the temple of the Lord,” referring to Christ’s establishing the future temple promised by Ezekiel and belonging to Christ’s millennial reign. “He shall bear the glory,” a special reference to the glory of God reflected in Christ (Col. 2:9). “He shall sit and rule upon his throne; and he shall be a priest upon his throne,” clear declaration of Christ’s dual ministry of King and High Priest. The human High Priest Joshua never fulfilled these words. Jesus Christ, the BRANCH, will fulfill the prophecy literally when He comes to reign in Jerusalem.
Some folks seek to build a utopia on this earth. Politicians promise peace, prosperity, and health care for all. The gullible cast their votes, hoping for a little bit of heaven on earth. Alas, it shall never be! The sinfulness of man assures us that utopia is always beyond our grasp. Christians, however, look for a city whose builder and maker is God (Heb. 11:10). We understand that the glorious rest of the kingdom age will not come about by human effort. It will, however, come. And it will come with Jesus Christ—King and Priest—leading the charge on a white horse. It will come when He comes again (Rev. 19:11)!
High Priest and King
(Zechariah 6:9-14)
Joshua, the High Priest of the returned exiles, serves as a powerful symbol of the two-fold ministry of Christ. He is crowned with two crowns, depicting Christ as both King and High Priest. After Joshua’s symbolic dual coronation, we again find mention of the BRANCH, the coming Messiah. See Hebrews 7:1-3 and Ps. 110:4.
Several predictions are made of the coming Messiah (13): He “shall build the temple of the Lord,” referring to Christ’s establishing the future temple promised by Ezekiel and belonging to Christ’s millennial reign. “He shall bear the glory,” a special reference to the glory of God reflected in Christ (Col. 2:9). “He shall sit and rule upon his throne; and he shall be a priest upon his throne,” clear declaration of Christ’s dual ministry of King and High Priest. The human High Priest Joshua never fulfilled these words. Jesus Christ, the BRANCH, will fulfill the prophecy literally when He comes to reign in Jerusalem.
Some folks seek to build a utopia on this earth. Politicians promise peace, prosperity, and health care for all. The gullible cast their votes, hoping for a little bit of heaven on earth. Alas, it shall never be! The sinfulness of man assures us that utopia is always beyond our grasp. Christians, however, look for a city whose builder and maker is God (Heb. 11:10). We understand that the glorious rest of the kingdom age will not come about by human effort. It will, however, come. And it will come with Jesus Christ—King and Priest—leading the charge on a white horse. It will come when He comes again (Rev. 19:11)!
Finding Christ in the Old Testament:Zechariah – 3
Tuesday, November 24, 2009
New Shepherd – New Flock
(Zechariah 10:1-12)
Judah had followed false shepherds, worshipped false idols, and forsaken the Lord. God responded with the 70 year captivity in Babylon. But, when His wrath was expended, the exiles began to return to Judah. The land they returned to had been decimated by the invaders. The Lord, however, revealed plans for a glorious future.
In place of the false shepherds, the Lord would provide a new Shepherd from out of the midst of Judah. In rather enigmatic wording, the Bible calls this new Shepherd the “corner,” the “nail,” and the “battle bow” (4). The “corner” speaks of Christ as the cornerstone (Isa. 28:16, Ps. 118:22, 23, Acts 4:11, I Pet. 2:4, 5). The “nail” illustrates Christ’s strength and stability as the One upon whom we may hang our hope (Isa. 22:23), and the “battle bow” depicts Christ as the mighty warrior come out of Judah to conquer and subdue the world (Zech. 9:10-13).
How do we know these are symbols of Christ? Simple: the prophecy has not yet been completely fulfilled. You see, Judah returned from Babylon, but Israel (10 northern tribes called “Joseph” and “Ephraim”) have not yet returned as God promised. They shall return when the Lord Jesus defeats the armies of antichrist and gathers all the Jews back into their land (6-8 and 9:14-17). Christ Himself shall call them back (“hiss” in verse 8 literally means to “whistle!”) and Christ Himself shall lead His people, the Jews, back into their inheritance—their ancestral homeland (10-12). Will of all of this actually happen in the future? Yes! The corner, nail, and battle bow will bring it to pass.
New Shepherd – New Flock
(Zechariah 10:1-12)
Judah had followed false shepherds, worshipped false idols, and forsaken the Lord. God responded with the 70 year captivity in Babylon. But, when His wrath was expended, the exiles began to return to Judah. The land they returned to had been decimated by the invaders. The Lord, however, revealed plans for a glorious future.
In place of the false shepherds, the Lord would provide a new Shepherd from out of the midst of Judah. In rather enigmatic wording, the Bible calls this new Shepherd the “corner,” the “nail,” and the “battle bow” (4). The “corner” speaks of Christ as the cornerstone (Isa. 28:16, Ps. 118:22, 23, Acts 4:11, I Pet. 2:4, 5). The “nail” illustrates Christ’s strength and stability as the One upon whom we may hang our hope (Isa. 22:23), and the “battle bow” depicts Christ as the mighty warrior come out of Judah to conquer and subdue the world (Zech. 9:10-13).
How do we know these are symbols of Christ? Simple: the prophecy has not yet been completely fulfilled. You see, Judah returned from Babylon, but Israel (10 northern tribes called “Joseph” and “Ephraim”) have not yet returned as God promised. They shall return when the Lord Jesus defeats the armies of antichrist and gathers all the Jews back into their land (6-8 and 9:14-17). Christ Himself shall call them back (“hiss” in verse 8 literally means to “whistle!”) and Christ Himself shall lead His people, the Jews, back into their inheritance—their ancestral homeland (10-12). Will of all of this actually happen in the future? Yes! The corner, nail, and battle bow will bring it to pass.
Finding Christ in the Old Testament:Zechariah – 4
Wednesday, November 25, 2009
Thy King Cometh
(Zechariah 9:9-17)
The Old Testament reveals two separate advents of the Messiah, recognizable from a New Testament perspective. Zechariah 9:9 presents a detailed prediction regarding Christ’s first advent. The church recognizes the fulfillment of this prophecy when we celebrate Palm Sunday, Jesus’ Triumphal Entry into Jerusalem. The Gospels assure us that Jesus Christ is the promised King of Zechariah 9:9 (Mt. 21:5, Jn. 12:5).
In His First Advent, Christ entered Jerusalem on a donkey. The choice of animal is significant. You see, a donkey symbolized one who came in peace. Military campaigns did not include armies mounted on donkeys. In His first advent, Jesus came humbly in peace, offering salvation. As we are well aware, the people responded with unbridled enthusiasm. Some of the same people, however, consented to His crucifixion less than a week later.
Christ’s Second Advent finds depiction in verse 10. Here He comes as a warrior subduing the heathen. Revelation 19:11 tells us He will have exchanged the donkey for a white horse—the mount of a warrior. It is Christ who will subdue the kingdoms of this earth and establish the Davidic throne at Jerusalem from which He will rule and reign for 1,000 years.
Between verses 9 and 10 is the time period in which we are now living, known as the church age or age of grace. It is the time in which the Lord (in fulfillment of prophecy) is calling out a Gentile bride, the church. How long this age will last is unknown; but what is certain is that just as Jesus came the first time with salvation, He will come the second time to deliver His saints and judge the world. Even so come, Lord Jesus!
Thy King Cometh
(Zechariah 9:9-17)
The Old Testament reveals two separate advents of the Messiah, recognizable from a New Testament perspective. Zechariah 9:9 presents a detailed prediction regarding Christ’s first advent. The church recognizes the fulfillment of this prophecy when we celebrate Palm Sunday, Jesus’ Triumphal Entry into Jerusalem. The Gospels assure us that Jesus Christ is the promised King of Zechariah 9:9 (Mt. 21:5, Jn. 12:5).
In His First Advent, Christ entered Jerusalem on a donkey. The choice of animal is significant. You see, a donkey symbolized one who came in peace. Military campaigns did not include armies mounted on donkeys. In His first advent, Jesus came humbly in peace, offering salvation. As we are well aware, the people responded with unbridled enthusiasm. Some of the same people, however, consented to His crucifixion less than a week later.
Christ’s Second Advent finds depiction in verse 10. Here He comes as a warrior subduing the heathen. Revelation 19:11 tells us He will have exchanged the donkey for a white horse—the mount of a warrior. It is Christ who will subdue the kingdoms of this earth and establish the Davidic throne at Jerusalem from which He will rule and reign for 1,000 years.
Between verses 9 and 10 is the time period in which we are now living, known as the church age or age of grace. It is the time in which the Lord (in fulfillment of prophecy) is calling out a Gentile bride, the church. How long this age will last is unknown; but what is certain is that just as Jesus came the first time with salvation, He will come the second time to deliver His saints and judge the world. Even so come, Lord Jesus!
Finding Christ in the Old Testament:Zechariah – 5
Thursday, November 26, 2009
Thirty Pieces of Silver
(Zechariah 11:1-13)
Zechariah prophesied to the exiles newly returned from Babylon. Though they knew firsthand the rigors of their captivity, some may not have been well familiar with what had brought Judah’s downfall to begin with. Essentially, Zechariah describes the failed leadership of Judah which ultimately led to God’s judgment. The “three shepherds” of verse 8 likely picture the prophets, priests, and kings—all of whom led Judah astray, and all of whom would ultimately reject Jesus Christ, Israel’s Messiah.
The failure of Israel’s spiritual leadership before the Babylonian Captivity would be repeated on a grander scale in the future. This time, Zechariah prophesied, they would reject the long-awaited Messiah! In words eerily prescient of the Gospel accounts, Zechariah predicted the price of Christ’s betrayal—30 pieces of silver (12). In addition, he describes Judas Iscariot’s return of the blood money and it’s rejection by the priests (13). Read Matthew 27:3-10. Again, the fulfillment is so exact as to astound even the most jaded skeptic. (Remember, Zechariah’s words were penned approximately 500 years before the events he describes!)
Obviously, Judas Iscariot had no purposeful inclination to fulfill Zechariah’s prophecy. He acted of his own sinful will, ignorantly fulfilling prophecy to the exact detail. And so it is with the sovereignty of God and sinfulness of man. The sins of man can never thwart the plan of God. And God will accomplish His will either with us or without us. How much better for us to be on His side!
Thirty Pieces of Silver
(Zechariah 11:1-13)
Zechariah prophesied to the exiles newly returned from Babylon. Though they knew firsthand the rigors of their captivity, some may not have been well familiar with what had brought Judah’s downfall to begin with. Essentially, Zechariah describes the failed leadership of Judah which ultimately led to God’s judgment. The “three shepherds” of verse 8 likely picture the prophets, priests, and kings—all of whom led Judah astray, and all of whom would ultimately reject Jesus Christ, Israel’s Messiah.
The failure of Israel’s spiritual leadership before the Babylonian Captivity would be repeated on a grander scale in the future. This time, Zechariah prophesied, they would reject the long-awaited Messiah! In words eerily prescient of the Gospel accounts, Zechariah predicted the price of Christ’s betrayal—30 pieces of silver (12). In addition, he describes Judas Iscariot’s return of the blood money and it’s rejection by the priests (13). Read Matthew 27:3-10. Again, the fulfillment is so exact as to astound even the most jaded skeptic. (Remember, Zechariah’s words were penned approximately 500 years before the events he describes!)
Obviously, Judas Iscariot had no purposeful inclination to fulfill Zechariah’s prophecy. He acted of his own sinful will, ignorantly fulfilling prophecy to the exact detail. And so it is with the sovereignty of God and sinfulness of man. The sins of man can never thwart the plan of God. And God will accomplish His will either with us or without us. How much better for us to be on His side!
Finding Christ in the Old Testament:Zechariah – 6
Friday, November 27, 2009
I Shall Know Him
(Zechariah 12:8-13:1)
The chorus to a familiar hymn exalts,
I shall know Him, I shall know Him;
And redeemed by His side I shall stand.
I shall know Him, I shall know Him--
By the prints of the nails in His hands.
Those words, so familiar to American Christians, take on an interesting aspect in relation to Jews at a yet future day. The Bible teaches that at the close of the seven-year tribulation period, Jesus will return with the armies of heaven. A great battle will ensue—the Battle of Armageddon—in which the enemies of God and the Jew will be soundly defeated (8, 9). Jesus, Israel’s rejected Messiah, will deliver the Jews from the armies of Antichrist. It will be at that point that the Jewish nation will recognize that Jesus Christ, the crucified One, is indeed their Messiah (10).
Verse 10 has long been a point of angst among conservative Jews. Almost all Jewish authorities recognize the verse as distinctly Messianic, but they wrestle with understanding the pronoun use in the verse. Note carefully that Jehovah is speaking. Note also that Jehovah says, “they shall look upon me whom they have pierced…” Jews are troubled at the concept of God being pierced. As one reads the verse, the focus changes from the first person “me” to the third person “him,” further confusing the matter. What’s the solution? Jesus, the pierced Messiah, is God in the flesh! And one day the Jewish people will recognize Him for whom He is; and they will mourn in heartfelt repentance (11 and Mt. 24:30). Aren’t you glad you know Him today?
I Shall Know Him
(Zechariah 12:8-13:1)
The chorus to a familiar hymn exalts,
I shall know Him, I shall know Him;
And redeemed by His side I shall stand.
I shall know Him, I shall know Him--
By the prints of the nails in His hands.
Those words, so familiar to American Christians, take on an interesting aspect in relation to Jews at a yet future day. The Bible teaches that at the close of the seven-year tribulation period, Jesus will return with the armies of heaven. A great battle will ensue—the Battle of Armageddon—in which the enemies of God and the Jew will be soundly defeated (8, 9). Jesus, Israel’s rejected Messiah, will deliver the Jews from the armies of Antichrist. It will be at that point that the Jewish nation will recognize that Jesus Christ, the crucified One, is indeed their Messiah (10).
Verse 10 has long been a point of angst among conservative Jews. Almost all Jewish authorities recognize the verse as distinctly Messianic, but they wrestle with understanding the pronoun use in the verse. Note carefully that Jehovah is speaking. Note also that Jehovah says, “they shall look upon me whom they have pierced…” Jews are troubled at the concept of God being pierced. As one reads the verse, the focus changes from the first person “me” to the third person “him,” further confusing the matter. What’s the solution? Jesus, the pierced Messiah, is God in the flesh! And one day the Jewish people will recognize Him for whom He is; and they will mourn in heartfelt repentance (11 and Mt. 24:30). Aren’t you glad you know Him today?
Finding Christ in the Old Testament:Zechariah – 7
Saturday, November 28, 2009
Smitten Shepherd – Scattered Sheep
(Zechariah 13:6-9)
Sometimes prophetic passages regarding the person and work of Christ seem to jump off the pages of Scripture, somewhat incongruous to their surrounding contexts. Such is the case in today’s passage, especially verse 6. Though the Messianic allusion seems to intrude abruptly into a passage dealing with the eradication of idolatry from Israel, the words certainly describe the wounds in the hands of Jesus. In addition, conservative scholars are unanimous that verses 7-9 are in reference to Christ.
Verse 6 describes a question arising: “What are these wounds in thine hands?” Some contemporary translations replace “hands” with “back” or “chest,” but the Hebrew wording literally means “wounds in your hands.” Of course, we immediately think of the piercing of Jesus’ hands, referred to in 12:10. The wounds were suffered by Jesus when He was “in the house of [His] friends”—in Israel, among His own people.
In verse 7, the Lord calls the sword to “awake against my shepherd and the man that is my fellow.” The “shepherd” in this passage is none other than Jesus. Note reverently: The Lord is calling upon the “sword” to execute “my shepherd, the man that is my fellow.” Isaiah 53:10 reminds us, “Yet it pleased the Lord to bruise him: he hath put him to grief….”
Verses 8 and 9 refer to a yet future judgment of Israel, the Tribulation Period, in which Israel will bear judgment for rejecting their Messiah. Ultimately, however, those latter time Jews who see Christ come to establish His kingdom will turn to Him and believe the Gospel (Zech. 13:1). The wounds He received in the “house of [his] friends” will be the marks that will identify Jesus as Israel’s true Savior! Think about it: The Jews who crucified Jesus left the marks by which He would be recognized and received by a future generation of Jews! Talk about grace!
Smitten Shepherd – Scattered Sheep
(Zechariah 13:6-9)
Sometimes prophetic passages regarding the person and work of Christ seem to jump off the pages of Scripture, somewhat incongruous to their surrounding contexts. Such is the case in today’s passage, especially verse 6. Though the Messianic allusion seems to intrude abruptly into a passage dealing with the eradication of idolatry from Israel, the words certainly describe the wounds in the hands of Jesus. In addition, conservative scholars are unanimous that verses 7-9 are in reference to Christ.
Verse 6 describes a question arising: “What are these wounds in thine hands?” Some contemporary translations replace “hands” with “back” or “chest,” but the Hebrew wording literally means “wounds in your hands.” Of course, we immediately think of the piercing of Jesus’ hands, referred to in 12:10. The wounds were suffered by Jesus when He was “in the house of [His] friends”—in Israel, among His own people.
In verse 7, the Lord calls the sword to “awake against my shepherd and the man that is my fellow.” The “shepherd” in this passage is none other than Jesus. Note reverently: The Lord is calling upon the “sword” to execute “my shepherd, the man that is my fellow.” Isaiah 53:10 reminds us, “Yet it pleased the Lord to bruise him: he hath put him to grief….”
Verses 8 and 9 refer to a yet future judgment of Israel, the Tribulation Period, in which Israel will bear judgment for rejecting their Messiah. Ultimately, however, those latter time Jews who see Christ come to establish His kingdom will turn to Him and believe the Gospel (Zech. 13:1). The wounds He received in the “house of [his] friends” will be the marks that will identify Jesus as Israel’s true Savior! Think about it: The Jews who crucified Jesus left the marks by which He would be recognized and received by a future generation of Jews! Talk about grace!
Friday, November 13, 2009
The Sermon on the Mount:Epic Messages – 1
Sunday, November 15, 2009
The Golden Rule
(Matthew 7:12)
As a moral precept, the Golden Rule is easy to quote but difficult to live. Philosophically, it is one of the highest principles of conduct ever enjoined upon man. And, as is true with all ideals, the Golden Rule is impossible keep 100% of the time. Its elusive, lofty ideals, however, should be the moral goal of every follower of Christ.
The Golden Rule is all-encompassing—“all things.” In other words, there are no areas of exception when it comes to the Golden Rule. Whatever you wish men would do to you, you should do to them. If you desire courteous treatment, courteous treatment of others is incumbent upon you. If you desire the generosity of others, you must be generous too. There’s no dichotomy between givers and takers with the Golden Rule. All who would follow it must act toward others as they wish others to act toward them.
The Golden Rule is not prohibitory; rather, it is imperative—it commands action on my part. The things I “would” men should do to me are ideas of beneficent behavior that I may or may not experience at their hands. Whether I experience beneficence or not, I am told “do ye even so to them.” In other words, my active good toward others stems from my desiring good from them.
Why such an all-encompassing rule of human behavior? Simple—Jesus said fulfillment of this one little principle encompasses all the regulation of the law and the prophets. Growing in the Golden Rule—with all of its manifold implications—is the perfection of holiness in my life.
The Golden Rule
(Matthew 7:12)
As a moral precept, the Golden Rule is easy to quote but difficult to live. Philosophically, it is one of the highest principles of conduct ever enjoined upon man. And, as is true with all ideals, the Golden Rule is impossible keep 100% of the time. Its elusive, lofty ideals, however, should be the moral goal of every follower of Christ.
The Golden Rule is all-encompassing—“all things.” In other words, there are no areas of exception when it comes to the Golden Rule. Whatever you wish men would do to you, you should do to them. If you desire courteous treatment, courteous treatment of others is incumbent upon you. If you desire the generosity of others, you must be generous too. There’s no dichotomy between givers and takers with the Golden Rule. All who would follow it must act toward others as they wish others to act toward them.
The Golden Rule is not prohibitory; rather, it is imperative—it commands action on my part. The things I “would” men should do to me are ideas of beneficent behavior that I may or may not experience at their hands. Whether I experience beneficence or not, I am told “do ye even so to them.” In other words, my active good toward others stems from my desiring good from them.
Why such an all-encompassing rule of human behavior? Simple—Jesus said fulfillment of this one little principle encompasses all the regulation of the law and the prophets. Growing in the Golden Rule—with all of its manifold implications—is the perfection of holiness in my life.
The Sermon on the Mount:Epic Messages – 2
Monday, November 16, 2009
The Straight Gate
(Matthew 7:13, 14)
Scripture frequently pictures life as a road or pathway (Prov. 14:12; Isa. 30:21; Prov. 13:6, 15). In addition, Jesus described Himself as the only pathway to God (John 14:6). In today’s Scripture reading, Jesus not only mentions the pathway of life, but He also mentions gates. Two gates, in fact, are given for our consideration.
The first gate is the “straight” gate. The word “straight” has the idea of “narrow.” In other words, passage through the gate is restricted. Only certain people will make it through the narrow gate: those who come by Jesus Christ. And, compared to those who pass through the broad gate, their numbers will be few. The narrow gate is simply too restrictive for most people. The narrow gate is not politically correct. The narrow gate is not ecumenical, nor is it particularly tolerant. The narrow gate is just that: narrow. And Jesus Himself said that’s the way to go.
The other gate is the broad gate or broad way. Most folks—whether consciously or unconsciously—take that pathway. It has been well-worn by throngs throughout the ages. Some of the most influential thinkers of mankind chose the broad gate. The careless partiers, loose socialites, and hilarious cynics all choose the broad road. It’s easier, it’s more popular, and it’s tolerant—there’s a little piece of highway for everyone and anyone!
Too bad the folks on the broad way don’t take the long look. Jesus said the broad way leads to the destruction. The popular way simply isn’t the best way. The old, oft-neglected strait gate is the best choice; and that’s where you will meet Jesus!
The Straight Gate
(Matthew 7:13, 14)
Scripture frequently pictures life as a road or pathway (Prov. 14:12; Isa. 30:21; Prov. 13:6, 15). In addition, Jesus described Himself as the only pathway to God (John 14:6). In today’s Scripture reading, Jesus not only mentions the pathway of life, but He also mentions gates. Two gates, in fact, are given for our consideration.
The first gate is the “straight” gate. The word “straight” has the idea of “narrow.” In other words, passage through the gate is restricted. Only certain people will make it through the narrow gate: those who come by Jesus Christ. And, compared to those who pass through the broad gate, their numbers will be few. The narrow gate is simply too restrictive for most people. The narrow gate is not politically correct. The narrow gate is not ecumenical, nor is it particularly tolerant. The narrow gate is just that: narrow. And Jesus Himself said that’s the way to go.
The other gate is the broad gate or broad way. Most folks—whether consciously or unconsciously—take that pathway. It has been well-worn by throngs throughout the ages. Some of the most influential thinkers of mankind chose the broad gate. The careless partiers, loose socialites, and hilarious cynics all choose the broad road. It’s easier, it’s more popular, and it’s tolerant—there’s a little piece of highway for everyone and anyone!
Too bad the folks on the broad way don’t take the long look. Jesus said the broad way leads to the destruction. The popular way simply isn’t the best way. The old, oft-neglected strait gate is the best choice; and that’s where you will meet Jesus!
The Sermon on the Mount:Epic Messages – 3
Tuesday, November 17, 2009
Wolves in Sheep’s Clothing
(Matthew 7:15-20)
Many colloquialisms of the English language trace their origins to the words of Scripture. Today’s passage contains an example: wolves in sheep’s clothing. Sometimes without knowing it, folks quote little “sayings” that are, in reality, Scripture. Such “sayings” endure not just because they are pithy; they endure because the experience of successive generations has proven them true even if folks have long forgotten the origin of the saying.
Looks, Jesus taught, can be deceiving. Sometimes appearances are just that—form without substance. The outward, then, is not the best determining factor regarding character. This is especially true in matters of religion—matters of the heart.
Pomp and display take in many gullible souls. Consider, for example, the Roman Catholic Church. Rome has made impressive ritual and pompous costumes her veritable stock-and-trade. Yet, for all the outward show, the Roman Catholic Church is morally and spiritually bankrupt. In fact, it is no true church at all! It looks good to some—religious, mystical, holy, austere; but it fails to really point men to Christ.
How can one tell between the false and the true—especially in the religious realm? Simple: Jesus told us to examine the fruit. If a ministry is good, the fruit will be good. If it is corrupt, the fruit will likewise be corrupt. Solid, Biblical ministries produce Biblical results: lives transformed into the image of Christ. Religious chicanery produces a lot of emotion, spine-tingling entertainment, and pop-culture panaceas—with no lasting Christ-likeness to be found.
Wolves in Sheep’s Clothing
(Matthew 7:15-20)
Many colloquialisms of the English language trace their origins to the words of Scripture. Today’s passage contains an example: wolves in sheep’s clothing. Sometimes without knowing it, folks quote little “sayings” that are, in reality, Scripture. Such “sayings” endure not just because they are pithy; they endure because the experience of successive generations has proven them true even if folks have long forgotten the origin of the saying.
Looks, Jesus taught, can be deceiving. Sometimes appearances are just that—form without substance. The outward, then, is not the best determining factor regarding character. This is especially true in matters of religion—matters of the heart.
Pomp and display take in many gullible souls. Consider, for example, the Roman Catholic Church. Rome has made impressive ritual and pompous costumes her veritable stock-and-trade. Yet, for all the outward show, the Roman Catholic Church is morally and spiritually bankrupt. In fact, it is no true church at all! It looks good to some—religious, mystical, holy, austere; but it fails to really point men to Christ.
How can one tell between the false and the true—especially in the religious realm? Simple: Jesus told us to examine the fruit. If a ministry is good, the fruit will be good. If it is corrupt, the fruit will likewise be corrupt. Solid, Biblical ministries produce Biblical results: lives transformed into the image of Christ. Religious chicanery produces a lot of emotion, spine-tingling entertainment, and pop-culture panaceas—with no lasting Christ-likeness to be found.
The Sermon on the Mount:Epic Messages – 4
Wednesday, November 18, 2009
Goats in Sheep’s Clothing
(Matthew 7:21-23)
Jesus not only warned of false teachers, “wolves” as He called them; He also warned of those with a false profession of faith. Today’s passage describes some who claim to be Christians, appear to be Christians, but—in reality—are not genuine believers. These false-professors are more difficult to detect than wolves, but their influence can be equally damaging. Our passage gives us several characteristics of those who profess Christ, but in reality do not know Him.
First, the passage describes them as having a verbal profession. In other words, they verbally acknowledge Christ as Lord. Their words are spoken out of convenience, not conviction—similar to a lot of Hollywood Christianity. Rising stars frequently climb their way to fame on the backs of gullible evangelicals by mentioning “Jesus” a couple of times—maybe at some awards ceremony.
Secondly, some of these false professors will have spectacular “works” to which they can point as proof of their faith (22). Unfortunately, good works do not always demonstrate genuine faith. Those who trumpet their works frequently do so to hide their true spiritual bankruptcy.
Genuine Christianity is not a verbal profession and resume of good works. Rather, true Christianity is a relationship where the believer knows and is known of God (23). Anything short of a relationship with Christ is a sham and will lead the religious phony to an eternity in the confines of the damned. Verbal testimony and good works are not proof of saving faith. The “real deal” involves a personal relationship with Jesus Christ.
Goats in Sheep’s Clothing
(Matthew 7:21-23)
Jesus not only warned of false teachers, “wolves” as He called them; He also warned of those with a false profession of faith. Today’s passage describes some who claim to be Christians, appear to be Christians, but—in reality—are not genuine believers. These false-professors are more difficult to detect than wolves, but their influence can be equally damaging. Our passage gives us several characteristics of those who profess Christ, but in reality do not know Him.
First, the passage describes them as having a verbal profession. In other words, they verbally acknowledge Christ as Lord. Their words are spoken out of convenience, not conviction—similar to a lot of Hollywood Christianity. Rising stars frequently climb their way to fame on the backs of gullible evangelicals by mentioning “Jesus” a couple of times—maybe at some awards ceremony.
Secondly, some of these false professors will have spectacular “works” to which they can point as proof of their faith (22). Unfortunately, good works do not always demonstrate genuine faith. Those who trumpet their works frequently do so to hide their true spiritual bankruptcy.
Genuine Christianity is not a verbal profession and resume of good works. Rather, true Christianity is a relationship where the believer knows and is known of God (23). Anything short of a relationship with Christ is a sham and will lead the religious phony to an eternity in the confines of the damned. Verbal testimony and good works are not proof of saving faith. The “real deal” involves a personal relationship with Jesus Christ.
The Sermon on the Mount:Epic Messages – 5
Thursday, November 19, 2009
A Sure Foundation
(Matthew 7:24-27)
There is security in obeying the teaching of Scripture. Much of Christian counseling involves correcting unscriptural behavior and attitudes while seeking to promote simple Bible principles in the lives of believers. Most of the messes encountered by Christian counselors would never have occurred had the counselees simply obeyed the Bible. It should be obvious; but somehow—for some folks—it is not.
Jesus said that obedience to Him could be likened to building on a solid foundation. Recently, my older brother began construction on his lake home in northern Minnesota. He is building on a rocky point overlooking Eagles’ Nest Lake. In order to install the foundation, it was necessary to dynamite through several feet of ancient rock. Now that the foundation is in—established firmly upon the rock—the superstructure will be secure. When one builds his life on the solid foundation of obedience to Christ, the superstructure of life is secure.
Many, however, opt for building upon sand—worldly philosophies and hedonistic impulses. In many ways, building on sand is easier. It is, however, not permanent. Those who ignore Jesus’ teaching—either through ignorance or willingly—soon come to realize the tawdry quality of their lives. And, when storms come (as they always do), they find everything swept away in an instant. The collapse comes with devastating and collateral consequences to marriage and children—sometimes for generations. The easy way, they find, is rarely the best way. And life on the beach isn’t what it’s cracked up to be!
A Sure Foundation
(Matthew 7:24-27)
There is security in obeying the teaching of Scripture. Much of Christian counseling involves correcting unscriptural behavior and attitudes while seeking to promote simple Bible principles in the lives of believers. Most of the messes encountered by Christian counselors would never have occurred had the counselees simply obeyed the Bible. It should be obvious; but somehow—for some folks—it is not.
Jesus said that obedience to Him could be likened to building on a solid foundation. Recently, my older brother began construction on his lake home in northern Minnesota. He is building on a rocky point overlooking Eagles’ Nest Lake. In order to install the foundation, it was necessary to dynamite through several feet of ancient rock. Now that the foundation is in—established firmly upon the rock—the superstructure will be secure. When one builds his life on the solid foundation of obedience to Christ, the superstructure of life is secure.
Many, however, opt for building upon sand—worldly philosophies and hedonistic impulses. In many ways, building on sand is easier. It is, however, not permanent. Those who ignore Jesus’ teaching—either through ignorance or willingly—soon come to realize the tawdry quality of their lives. And, when storms come (as they always do), they find everything swept away in an instant. The collapse comes with devastating and collateral consequences to marriage and children—sometimes for generations. The easy way, they find, is rarely the best way. And life on the beach isn’t what it’s cracked up to be!
The Sermon on the Mount:Epic Messages – 6
Friday, November 20, 2009
A Voice of Authority
(Matthew 7:28, 29)
People need to hear a definite message. One of the great characteristics of our Lord’s preaching was its simple, black-and-white quality. Jesus didn’t mince words, nor did He attempt to please everybody. He simply took a stand, preaching a cogent, poignant message. Jesus knew that truth is not determined by popular opinion, and that truth is too important to tone down for the sake of cultural sensibilities.
His methodology drew great crowds—specifically because “he taught them as one having authority, and not as the scribes” (29). The “scribes” were religious teachers of the law. In addition to being copyists of the manuscripts, they developed a system of Biblical interpretation highly regarded by the people. Their problem, however, was the self-contradictory nature of their traditions and interpretations. In fact, they had so many ways of looking at various passages that they promoted confusion, rather than clarity, among the masses. In other words, they were willing to hedge on the truth—especially in order to blow with the prevailing winds of popularity. Eventually, the people saw right through their religious politics.
Jesus’ preaching was a breath of fresh air. His words rang with the power of the Old Testament Prophets, “Thus saith the Lord.” And, when He was finished speaking, His message was clear—so clear that He was eventually crucified for it! We can certainly learn from Jesus’ methods. Because truth always matters, we should proclaim it in as simple and forceful a manner as possible—avoiding at all costs scholarly hedging and “doubtful disputations” (Rom. 14:1). In short, we should just preach the Word!
A Voice of Authority
(Matthew 7:28, 29)
People need to hear a definite message. One of the great characteristics of our Lord’s preaching was its simple, black-and-white quality. Jesus didn’t mince words, nor did He attempt to please everybody. He simply took a stand, preaching a cogent, poignant message. Jesus knew that truth is not determined by popular opinion, and that truth is too important to tone down for the sake of cultural sensibilities.
His methodology drew great crowds—specifically because “he taught them as one having authority, and not as the scribes” (29). The “scribes” were religious teachers of the law. In addition to being copyists of the manuscripts, they developed a system of Biblical interpretation highly regarded by the people. Their problem, however, was the self-contradictory nature of their traditions and interpretations. In fact, they had so many ways of looking at various passages that they promoted confusion, rather than clarity, among the masses. In other words, they were willing to hedge on the truth—especially in order to blow with the prevailing winds of popularity. Eventually, the people saw right through their religious politics.
Jesus’ preaching was a breath of fresh air. His words rang with the power of the Old Testament Prophets, “Thus saith the Lord.” And, when He was finished speaking, His message was clear—so clear that He was eventually crucified for it! We can certainly learn from Jesus’ methods. Because truth always matters, we should proclaim it in as simple and forceful a manner as possible—avoiding at all costs scholarly hedging and “doubtful disputations” (Rom. 14:1). In short, we should just preach the Word!
Finding Christ in the Old Testament:Zechariah – 1
Saturday, November 21, 2009
Christ among the Myrtle Trees
(Zechariah 1:1-13)
Both Israel and Judah had been carried away captive—the northern 10 tribes by Assyria around 722 B.C. and Judah by Babylon around 586 B.C. Though Israel would never be restored, Jews began returning to Judah approximately 70 years after the Babylonian invasion. Zechariah prophesied during the early return of Jews to Jerusalem.
Zechariah had a vision of a “man” (8) among myrtle trees. That “man,” we later read, was none other than the “angel of the Lord” (12). Conservative scholars unanimously agree that appearances of the “angel of the Lord” in the Old Testament are pre-incarnate appearances of Christ Himself.
Interestingly, we find the angel of the Lord (Christ) addressing the “Lord of hosts” (12). Not only does this conversation present a slightly veiled reference to two members of the Holy Trinity, but it also indicates the everlasting priesthood of Jesus Christ, the angel of the Lord. In verse 12 we find Christ interceding on behalf of Judah and Jerusalem in fulfillment of his unchangeable Melchizedek priesthood (Heb. 5:10). He, the Son of God, intercedes before God the Father on behalf of God’s people.
And what was God’s response to Christ’s intercession? The Bible says the “Lord answered the angel…with good words and comfortable words” (13). God’s judgment was stayed as Christ interceded for His people! Restoration to fellowship between God and His people became a reality because of the Intercessor, Jesus Christ. And so it’s true of us today: Jesus stands ready to plead the merits of Calvary on our behalf (I Tim. 2:5), reconciling sinful men to a Holy God (Col. 1:21).
Christ among the Myrtle Trees
(Zechariah 1:1-13)
Both Israel and Judah had been carried away captive—the northern 10 tribes by Assyria around 722 B.C. and Judah by Babylon around 586 B.C. Though Israel would never be restored, Jews began returning to Judah approximately 70 years after the Babylonian invasion. Zechariah prophesied during the early return of Jews to Jerusalem.
Zechariah had a vision of a “man” (8) among myrtle trees. That “man,” we later read, was none other than the “angel of the Lord” (12). Conservative scholars unanimously agree that appearances of the “angel of the Lord” in the Old Testament are pre-incarnate appearances of Christ Himself.
Interestingly, we find the angel of the Lord (Christ) addressing the “Lord of hosts” (12). Not only does this conversation present a slightly veiled reference to two members of the Holy Trinity, but it also indicates the everlasting priesthood of Jesus Christ, the angel of the Lord. In verse 12 we find Christ interceding on behalf of Judah and Jerusalem in fulfillment of his unchangeable Melchizedek priesthood (Heb. 5:10). He, the Son of God, intercedes before God the Father on behalf of God’s people.
And what was God’s response to Christ’s intercession? The Bible says the “Lord answered the angel…with good words and comfortable words” (13). God’s judgment was stayed as Christ interceded for His people! Restoration to fellowship between God and His people became a reality because of the Intercessor, Jesus Christ. And so it’s true of us today: Jesus stands ready to plead the merits of Calvary on our behalf (I Tim. 2:5), reconciling sinful men to a Holy God (Col. 1:21).
Friday, November 6, 2009
The Sermon on the Mount:Powerful Preaching - 1
Sunday, November 8, 2009
Treasures
(Matthew 6:19-21)
We emphasize what we value. Important things are always emphasized things. For example, if a man’s job is important to him, it will be obvious by his dedication of time and talents to his work. When family is truly a priority, a man will carve out time specifically for his wife and children.
For too many in American culture, money has become the chief priority. Most people would not admit to giving money such a priority, but their dedication to its pursuit betrays their loyalties. Riches and materialism can be both subtle and deceptive. Some men justify their obsession for wealth by claiming to be “good providers.” Provision, however, is more than physical things.
Jesus warned about storing excessive treasures on earth. He was not saying that one should not have a savings account. He was saying that excessive storing of treasure, along with a continued emphasis upon getting more, is wasteful. Ultimately, treasure stored up on earth will one day be gone. That savings account will be depleted; that 401 K will be empty. That account will be closed. The dissipation of wealth, like death, is inevitable.
That’s why Jesus emphasized storing up treasures in heaven—living for eternity and not this world. Spiritual Christians understand that this life is an opportunity to invest for the next. Investment activities include serving others (Mt. 10:42), giving of your resources to those who have need (Eph. 4:28), and winning souls to Christ (Jn. 15:8). Let’s start making wise investments in the things that really matter!
Treasures
(Matthew 6:19-21)
We emphasize what we value. Important things are always emphasized things. For example, if a man’s job is important to him, it will be obvious by his dedication of time and talents to his work. When family is truly a priority, a man will carve out time specifically for his wife and children.
For too many in American culture, money has become the chief priority. Most people would not admit to giving money such a priority, but their dedication to its pursuit betrays their loyalties. Riches and materialism can be both subtle and deceptive. Some men justify their obsession for wealth by claiming to be “good providers.” Provision, however, is more than physical things.
Jesus warned about storing excessive treasures on earth. He was not saying that one should not have a savings account. He was saying that excessive storing of treasure, along with a continued emphasis upon getting more, is wasteful. Ultimately, treasure stored up on earth will one day be gone. That savings account will be depleted; that 401 K will be empty. That account will be closed. The dissipation of wealth, like death, is inevitable.
That’s why Jesus emphasized storing up treasures in heaven—living for eternity and not this world. Spiritual Christians understand that this life is an opportunity to invest for the next. Investment activities include serving others (Mt. 10:42), giving of your resources to those who have need (Eph. 4:28), and winning souls to Christ (Jn. 15:8). Let’s start making wise investments in the things that really matter!
The Sermon on the Mount:Powerful Preaching – 2
Monday, November 9, 2009
The Light of the Body
(Matthew 6:22-23)
Mother used to tell us that when we talk to folks, we should “look them square in the eye.” Though staring is considered impolite, there is wisdom in looking a man in the eye when you speak to him. There’s something about the eye that either projects sincerity or betrays falsehood. The eye, it seems, is a window to the soul. Jacob, you will remember, was less attracted to Leah because she was “tender eyed” and Rachel’s eyes, apparently, had the sparkle he liked (Gen. 29:17). Beauty is in both the eye of the beholder and in the eye of the one being beheld!
The single eye is the eye that sees clearly. In other words, those with clear vision of the holiness of God find themselves filled with His light. The light and darkness motif is used frequently in Scripture to denote moral goodness and evil. When one sees things clearly from God’s perspective, his life will be filled with and will radiate the glory of God.
On the other hand, if one is blind to the holiness of God, his life will be filled with darkness. If one’s vision of God is blurred or clouded—so that there’s a mixture of light and darkness—Jesus said such sight is, in reality, “great darkness.” Certainly, one’s view of God matters. And the only way to have a clear view of God is to meet Him in the Scriptures.
The true encounter with God fills the life with light and the eye with radiance (Ex. 34:29). And, once your life is filled with God’s light, it’s bound to shine forth in that twinkle in your eye!
The Light of the Body
(Matthew 6:22-23)
Mother used to tell us that when we talk to folks, we should “look them square in the eye.” Though staring is considered impolite, there is wisdom in looking a man in the eye when you speak to him. There’s something about the eye that either projects sincerity or betrays falsehood. The eye, it seems, is a window to the soul. Jacob, you will remember, was less attracted to Leah because she was “tender eyed” and Rachel’s eyes, apparently, had the sparkle he liked (Gen. 29:17). Beauty is in both the eye of the beholder and in the eye of the one being beheld!
The single eye is the eye that sees clearly. In other words, those with clear vision of the holiness of God find themselves filled with His light. The light and darkness motif is used frequently in Scripture to denote moral goodness and evil. When one sees things clearly from God’s perspective, his life will be filled with and will radiate the glory of God.
On the other hand, if one is blind to the holiness of God, his life will be filled with darkness. If one’s vision of God is blurred or clouded—so that there’s a mixture of light and darkness—Jesus said such sight is, in reality, “great darkness.” Certainly, one’s view of God matters. And the only way to have a clear view of God is to meet Him in the Scriptures.
The true encounter with God fills the life with light and the eye with radiance (Ex. 34:29). And, once your life is filled with God’s light, it’s bound to shine forth in that twinkle in your eye!
The Sermon on the Mount:Powerful Preaching 3
Tuesday, November 10, 2009
Your Heavenly Father Knoweth
(Matthew 6:24-32)
Nineteen years ago today, Kelli and I were married. (Kelli, happy anniversary!) I was already a senior pastor when we were married, so Kelli knew “up front” what she was getting into! During our very romantic courtship, I explained to her the rigors of Christian ministry and my personal commitment to the Lord. Love for the Lord, I explained, meant personal sacrifice. In short, sometimes things were “tight” financially.
My first salary was a whopping $75.00 per week, later adjusted to $250.00. We had a nice parsonage in which to live, but the budget didn’t have much wiggle room. Frequently, I would do odd jobs to make ends meet. (I became good at roofing, painting dumpsters, and janitorial work.) Though we were not rich, amazingly, we never had any need that was not supplied. And I don’t recall ever worrying over money.
Jesus taught that the necessities of life should be of little concern to dedicated believers. God will take care of these things. No, He didn’t drop food from the sky for Kelli and me; but He did provide me with opportunities to work. He demonstrated Himself faithful in timely gifts from church members and two-for-one frying chickens at the local Food Lion. Time and again we witnessed His provision. (Like the time I coasted into the gas station just as the car ran out of gas!)
Just coincidences? No! Jesus said God knows we need “all these things,” and He has promised to take care of His own(32). What a wonderful life it has been!
Your Heavenly Father Knoweth
(Matthew 6:24-32)
Nineteen years ago today, Kelli and I were married. (Kelli, happy anniversary!) I was already a senior pastor when we were married, so Kelli knew “up front” what she was getting into! During our very romantic courtship, I explained to her the rigors of Christian ministry and my personal commitment to the Lord. Love for the Lord, I explained, meant personal sacrifice. In short, sometimes things were “tight” financially.
My first salary was a whopping $75.00 per week, later adjusted to $250.00. We had a nice parsonage in which to live, but the budget didn’t have much wiggle room. Frequently, I would do odd jobs to make ends meet. (I became good at roofing, painting dumpsters, and janitorial work.) Though we were not rich, amazingly, we never had any need that was not supplied. And I don’t recall ever worrying over money.
Jesus taught that the necessities of life should be of little concern to dedicated believers. God will take care of these things. No, He didn’t drop food from the sky for Kelli and me; but He did provide me with opportunities to work. He demonstrated Himself faithful in timely gifts from church members and two-for-one frying chickens at the local Food Lion. Time and again we witnessed His provision. (Like the time I coasted into the gas station just as the car ran out of gas!)
Just coincidences? No! Jesus said God knows we need “all these things,” and He has promised to take care of His own(32). What a wonderful life it has been!
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