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A Call to Persevere January 11, 2014

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Here are my thoughts on Jude 17-23.

Summary: Jude begins by exhorting his readers to recall the following prophecy that the apostles made: during the last dispensation, people with profane spirits will attack the lordship of Christ. The apostles were referring to the heretics that he has previously denounced, who:

  • cut themselves off from the church
  • are sensual
  • are destitute of true grace and regeneration.

Jude then exhorts his readers to:

  • use the means of grace to grow spiritually and care for one another – based on the doctrine of faith
  • pray by the inspiration of the Holy Spirit
  • use the means of grace to love God and to love others as they hope for the good that they will receive at Christ’s coming, including their happiness in heaven.

Jude now exhorts his readers to show compassion to those who have gone astray. He concludes by exhorting them to:

  • warn guilty sinners about the fact that they are in danger
  • do their best to be instruments of their salvation
  • act severely toward the aforementioned heretics
  • avoid the company of evil people.

Thoughts: In verses 20-23, Jude provides various exhortations to his readers in light of the fact that the heretics who are troubling them will be judged by God. Manton offers some thoughts on this point in his commentary on verse 20:

It is not enough to be grounded in the faith, for we must daily grow more and more in the faith. After the foundation has been laid, the builder must add to it brick by brick…It is the holy ambition of Christians to be more like God every day…God acknowledges nothing in prayer except what comes from his Spirit…So then, when you start to pray, look to the Holy Spirit who has been appointed by the Father and purchased through the Son to help you in this sweet service.

It is encouraging that Jude and Paul both highlight the necessity of spiritual growth (which leads to holiness) and complete dependence on God through prayer in the life of a Christian. Also, Jude and Paul both view spiritual growth and prayer in light of a Christian’s eternal destiny; being diligent in these exercises will lead one to “eternal life” as noted in verse 21, while neglecting these exercises will lead one to “the fire” as noted in verse 23. Given the stakes at hand, both of these apostles rightly highlight the importance of preparing for the time when one’s eternal destiny is revealed. Thus, I would expect the other New Testament authors, including Peter and John, to also place special emphasis on preparing for The Day of the Lord.

In verse 23, Jude exhorts his readers to be both compassionate and harsh – when necessary – in order to save those who are headed toward eternal destruction. Manton offers some thoughts on this point:

Again observe that fear is a way to reclaim obstinate sinners. It is sweet to use arguments of love, but sometimes we must set the terrors of the Lord before people…Paul, a chosen vessel, made use of threats. Sluggish creatures need the goad. God’s wrath is the proper object of fear and must be seen like this by the converted and the unconverted…This is exactly the situation with sinners. They are happy with their condition, and if they are not soundly awakened from their slumber, they will rest where they are and die in their sins.

Perhaps Manton, as a Puritan preacher, would have identified strongly with the Sinners in the Hands of an Angry God sermon by Jonathan Edwards; moreover, Manton may have preached similar sermons in his time. Did Manton encounter militant atheists or noncommittal agnostics during his tenure as a preacher? If so, did he address their “obstinate” attitudes by using “arguments of love?” Or did he attempt to rouse them from their spiritual “slumber” by repeatedly threatening them? Perhaps evangelism in our postmodern society needs to be more subtle and nuanced than the approaches that Manton employed. Maybe it could be argued that a subtle and nuanced approach to evangelism would have been effective in Manton’s time. One must wonder how Manton’s sermons would have been received if he had preached in present-day London…

Doing What Is Good October 26, 2013

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Here are my thoughts on Titus 3:1-11.

Summary: Paul begins by exhorting Titus to remind the Cretans that they should calmly respect the order of civil government; they should obey the laws and submit to the law officers. Indeed, believers should not reproach other people; they should avoid quarrels – even with the lowest and meanest of people.

Paul then reminds the Cretans that previously:

  • their wisdom was vanity, since they did not know God
  • they rebelled against God
  • they wandered about as lost sheep

and so they indulged their carnal desires. Yet because God is kind and merciful, He offered and revealed Christ to believers in the Gospel message. None of their good deeds can regenerate them; yet they have received salvation as symbolized by their water baptism. Indeed, they have been washed by God’s power; His mercy alone enriches them in Christ. He has imputed righteousness to them by His grace; thus, they have the hope that brings them full assurance of their status as heirs of life. Paul solemnly asserts these points; moreover, he wants Titus to strongly affirm them – as they are worthy of praise – so that the Cretans will make good deeds their chief concern.

Now Paul states that Titus should avoid questions – including those that concern the lineage of races and debates that stem from the law – that make no contribution to godliness, since they provoke conflict with obstinate people. He should rebuke them with a public and severe censure. Paul concludes by asserting that there is no hope of repentance for them, as it is clear that their sin is deliberate and voluntary.

Thoughts: In verse 1, Paul highlights the importance of believers submitting to the civil authorities. One must wonder if at least some of the Cretan believers wanted to rebel against the Roman government. Were they subject to burdensome taxes? Did Roman soldiers randomly attack Cretans on their patrols? Did the civil authorities persecute the Cretan churches? Perhaps Paul wanted the Cretan believers to behave in an exemplary manner – in contrast to the rebellious Jews, as Calvin notes in his commentary on verse 1. In this way, the Cretan believers could display the life-changing power of the Gospel to the civil authorities. One must wonder if any of the Roman leaders on Crete converted to Christianity as a result of Paul’s instructions in this regard.

In verses 3 to 7, Paul highlights the amazing transformation that has occurred in the lives of believers by the work of the Holy Spirit. Calvin offers some insights on this point in his commentary on verse 3:

There are two implications of Paul’s words here that should be noted. First, people who have now been enlightened by the Lord should be kept humble as they recall their own previous ignorance and so should not exalt themselves proudly over others, nor treat them more harshly and severely than they thought they themselves should be treated when they were in that state. Second, they should realize that what has happened to them may happen tomorrow to those who are outside the church today.

I am sure that all believers struggle with the problem of exalting “themselves proudly over others,” albeit to varying degrees. In my case…as I spent more time studying the Bible and serving in various capacities in my previous church, I became more arrogant toward other believers; I regarded them as being spiritually immature. Indeed, I set a high bar for them, and I judged them for failing to meet that standard. Yet I failed to realize that I could not meet that standard, though my arrogance blinded me to my shortcomings. I still struggle with this problem; I definitely need the assistance of the Holy Spirit in order to be more patient with fellow believers.

Verses 9 to 11 are analogous to the passages in 1 Timothy where Paul exhorts Timothy to avoid engaging in disputes over words that did not edify believers. Calvin offers some insights on this point in his commentary on verse 10:

When Paul told Titus to avoid such people, it is as if he said that he should not spend time in satisfying them, for they like nothing more than the opportunity to engage in a fight. This is a most necessary warning, as even people who are happy to take part in verbal battles are drawn into controversies, as they think they would lose face if they did not engage in battle in this way. But Paul does not want Christ’s servants to become too involved in disputes with heretics.

While Paul does identify some of these “heretics” in 1 and 2 Timothy, including Hymenaeus and Alexander, he does not identify any of the “heretics” on Crete. Yet we can be certain that Titus struggled with various heretics who challenged his teaching of the simple – yet pure – Gospel message. Perhaps we can assume that heretics arose in each congregation in the early church with the objective of challenging the apostles’ teaching. Now in the case of the church on Crete, did these heretics refute the divinity of Christ? If that had been the case, then it would have been almost impossible for Titus to refrain from debating them at every turn.

A Workman Approved by God September 19, 2013

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Here are my thoughts on 2 Timothy 2:14-26.

Summary: Paul begins by stating that Timothy should never grow weary of dealing with the Gospel message and the exhortations that he has added to it; he should:

  • make believers sit up in awe before God
  • keep believers from earnestly engaging in contentious disputes, as they are fruitless and upset people with weak faith.

Timothy should keep his eyes fixed on God; instead of being lazy, he should judiciously dispense the Word to everyone. This stems from the fact that there is no escape from profane and noisy speech. Indeed, false teachers will spread until they have destroyed the church; in particular, everyone should be on their guard against Hymenaeus and Philetus, who have invented some kind of allegorical resurrection. Yet believers can be consoled by the fact that God’s election endures, as He has privately kept the salvation of the elect. To keep believers from growing complacent in light of this fact, Paul then warns them that anyone who professes to belong to God’s people must be far from all ungodliness.

Paul then notes that in the church, it is not strange to find bad people mixed with good. Yet the good people in the church make themselves suitable for honorable and higher uses; they serve God by living holy lives.

Now Paul exhorts Timothy to shun the impetuous feelings and impulses that arise from the excessive passion of youth; instead, he should concentrate on a right way of living – consisting of faith and love – and cultivate peaceful relations with all believers. He should not engage in arguments that 1) do not instruct people and 2) only give rise to conflicts. Indeed, a servant of Christ should not fight over superfluous questions; instead, he should:

  • be kind
  • teach with moderation
  • be slow to become irritated.

He should show gentleness to those who least deserve it, as repentance is God’s gift and work – where He illuminates the minds of men. Paul concludes by noting that those who least deserve gentleness are currently acting on Satan’s command.

Thoughts: In verses 17 and 18, Paul warns Timothy about Hymenaeus and Philetus, who teach that the resurrection of the dead has already occurred. Calvin offers some insights on this point in his commentary on verse 17:

Paul singles out these pests so that everyone may be on their guard against them, for if we allow people who are contriving to ruin the whole church to remain concealed, we only give them an opportunity to do real damage…Paul meant this teaching to be not just for Timothy, but as a witness to all nations in all ages about the ungodliness of these two men, in order to shut the door against their depraved and deadly teaching.

Now we see that Paul has already punished Hymenaeus, as noted in 1 Timothy 1:12-20. Of course, this raises the following questions: did Hymenaeus have the opportunity to read 1 Timothy, and if so, how did he respond to Paul’s statement that he was a blasphemer? It is fair to say that Hymenaeus had hardened his heart, as he refused to stop teaching erroneous doctrines after his excommunication. Did Hymenaeus convince Philetus to join him in his blasphemy? Did they have the opportunity to read this letter, and if so, how did they respond to it? How did they infer that the resurrection of the dead had already occurred?

In verse 19, Paul notes that believers should not be alarmed when some in their midst commit apostasy. Calvin offers some thoughts on this point:

All this confirms the certainty of our salvation, provided that we belong to God’s elect. It is like saying, “God’s elect do not depend on changing events but rest on a solid and immovable foundation, for their salvation is in God’s hand”…as we are sure that the church is safe, we can, without being dismayed, allow the reprobate to leave for the fate for which they are destined, for the number of the elect that God has chosen remains untouched.

One of the major themes of Calvin’s commentaries – which includes his withering criticism of the Catholic Church – is his passionate defense of predestination. Whenever he encounters a passage that can be used to support predestination, he usually includes some thoughts on that doctrine in the accompanying commentary. Whenever he encounters a passage that can be used to support free will, he will invariably mount a defense of predestination in the accompanying commentary. On a related note, it is fair to assume that Calvin would assert that Hymenaeus and Philetus were not part of God’s elect; I am curious as to whether other commentators would assert that Hymenaeus and Philetus actually lost their salvation.

In verse 21, Paul states that believers should desire to be set apart for God’s glory. Calvin offers some intriguing thoughts on this point:

Nobody questions that we are called to be holy, but the question about a Christian’s duty and vocation is different from the question about his ability or power to fulfill it. We do not deny that believers are required to purify themselves. But the Lord also declares that this is his own work…So we should plead with the Lord to cleanse us, instead of vainly exercising our own strength to do it without his help.

Over time I have come to occupy a middle ground of sorts in the predestination-free will debate, as I believe that both of these doctrines are correct to some extent. Thus, my take on Calvin’s interpretation of this verse is that we exercise free will when we “plead with the Lord to cleanse us.” Also, since “the Lord also declares that this is his own work,” I can infer that we do not work toward our holiness. In that case, we are only required to desire that the Lord work in us – while desire is not considered as “work,” we still need to exercise this desire. This interpretation may appear to be overly lenient towards believers, yet I find it to be pragmatic in that we simply cannot earn holiness. I would not be surprised to learn that other believers share my thoughts on this point; comments are welcome.

Encouragement to be Faithful September 15, 2013

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Here are my thoughts on 2 Timothy 1:3-2:13.

Summary: Paul begins by asserting that he worships the God of Abraham – who gave His law through Moses – with a pure and heartfelt affection; he gives thanks to God. He notes that there is no time when he does not pray. He encourages Timothy by reminding him of the faith that his mother and grandmother displayed, even though they were not Christians.

Paul then exhorts Timothy to make progress every day in accordance with the grace that he has received; indeed, his ordination symbolized the fact that God gave Timothy the grace that he needed to carry out his work as a minister. Thus, he should not fall back into a state of laziness, but he should show himself to be full of the Spirit’s power by acting out of a calm concern for edification. Then he would not refuse to be Paul’s companion in the common cause of teaching the Gospel while relying on God’s help. Moreover, believers have received eternal salvation through Christ; salvation does not depend on works, as it is given to believers by free grace. Indeed, Christ has now appeared for salvation, and He has revealed eternal life by His death and resurrection. Now Paul states that he is a faithful and legitimate minister of the Gospel, as he:

  • has been tasked with publicly announcing the decrees of God
  • enjoys a special relationship with those who learn from him.

In particular, he has been appointed to the Gentiles, which is why he is currently imprisoned; yet he is not disgraced by his imprisonment, since he:

  • does not doubt that God will be true and faithful
  • has adequate protection in God’s power, since He has his salvation in His hands.

Now Paul exhorts Timothy to make his own teaching follow in the same mold as he has been given; his teaching should consist in faith and love, which stem from knowing Christ. He should take care that the gifts of the Spirit in which he excels are not taken away from him because of his laziness; indeed, God will give him the necessary strength to care for the dignity of his ministerial office.

Paul reminds Timothy that many of the believers in Asia have deserted him; moreover, two of them – Phygelus and Hermogenes – have been making false accusations against him.

Paul then prays that God would bless Onesiphorus and his whole family, since Onesiphorus showed generosity and zeal by assisting him. He prays that God would pardon Onesiphorus and be merciful to him.

Now Paul affectionately tells Timothy to shake off laziness and complete his task through the unmerited favor that:

  • comes from Christ alone
  • is given to all believers

He exhorts him to preserve the form and features of his teaching; in doing so, Timothy can rely on the support of many people who can testify that his teaching comes from Paul. He also exhorts him to hand on his teaching to those believers who have an outstanding measure of faith. In addition, he exhorts him to be prepared to patiently endure evil, since he is a servant of Christ. He reminds all pastors that:

  • soldiers concentrate only on the war – instead of their ordinary occupations and caring for their families
  • athletes finish running the race – instead of giving up halfway through it
  • farmers wait patiently for the harvest – instead of shrinking from the hard work of obtaining fruit after a period of time.

Timothy should ponder these metaphors, and he prays that God would give him understanding on this point.

Paul then emphasizes the following parts of his teaching:

  • Christ was born as a descendant of David, and so He was the Messiah
  • He rose from the dead.

These two points comprise the Gospel message, and because he has preached it to the Gentiles, he is now imprisoned; it appears that he is a common criminal, yet the Gospel has not been stopped from having free rein. Indeed, his imprisonment has promoted the welfare of the church so that they may receive salvation in Christ.

Paul concludes by encouraging believers to hold to the following truths, which are difficult to believe:

  • by bearing the death of Christ, believers also reveal the life of Christ
  • those who have given up confessing Christ will have no part with Christ
  • those who desert Christ will take nothing from Him.

Thoughts: In this passage, I found additional phrases that hint at Paul’s impending martyrdom. For example, he must have desired Timothy’s support at this difficult time, as he exhorts him to “join with me in suffering for the gospel, by the power of God.” He also boldly faces his imminent death by stating that “I am not ashamed…and am convinced that he is able to guard what I have entrusted to him for that day.” In the midst of this trial, he remembers why God is testing him in the first place: “I endure everything for the sake of the elect.” He holds fast to the promise that “If we died with him, we will also live with him; if we endure, we will also reign with him.” Most likely Paul was greatly encouraged as he wrote this letter; thus, 2 Timothy can be an encouragement to those who are facing difficult circumstances that they cannot escape.

In verses 16-18 of chapter 1, Paul warmly remembers the kindness that Onesiphorus showed to him. Calvin offers some insights on this point in his commentary on verse 16:

We should also note that while it is only Onesiphorus himself who is praised for his help, Paul also prays that his whole family would be blessed by God. From this it is right to infer that God’s blessing rests not only on a righteous man himself but on his whole household. God’s love for his people is so great that it spreads over everyone who is connected with them.

Now Calvin’s note reminded me of the Hebrew emphasis – as seen in the Old Testament – on collective responsibility and blessings, as opposed to the Western emphasis on individual responsibility and blessings. An entire family could be wiped out for the sins of one person, while the righteous actions of one person could elicit blessings on their family for generations to come. This makes me wonder if I will have the opportunity to meet Onesiphorus’ whole family in the next life; if so, that would be quite neat. If Paul’s prayer was effective in this case, then it would have spurred Onesiphorus’ family to exhibit the same generosity and zeal for God that he displayed towards Paul during his time in Rome.

In verse 13 of chapter 2, Paul notes that those who abandon Christ cannot detract from His glory. Calvin offers some insights on this point:

So, Paul deprives ungodly apostates from having this comforting thought to console themselves with. Because they change their colors according to their circumstances, they imagine that Christ is also two-faced. Paul says that this is impossible.

I have struggled to understand this verse ever since one of my friends noted that this was one of her favorite Bible passages. The flow of verses 11 and 12 seems to be rudely interrupted by verse 13, and so I could not reconcile this verse with the rest of the passage. I checked the ESV and NASB translations of this verse, but they are essentially identical to the NIV translation. In any case, Calvin’s explanation is quite satisfactory as it illustrates how this verse connects with the rest of the passage. Of course, one must wonder if this passage has been used to support the notion that one can lose their salvation; if so, how would Calvin, as a prominent advocate of predestination, respond to that argument?

Shining as Stars August 14, 2012

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Here are my thoughts on Philippians 2:12-18.

Summary: Paul begins by exhorting the Philippians, as they have obeyed God, to not only work out their salvation in his presence – they should do so in his absence, acting with a nervous and trembling anxiety to do what is right. Indeed, they should work out their salvation as it is actually God who works effectively in them, enabling them to first desire and then act according to His plan of salvation.

Paul then exhorts the Philippians to neither grumble nor entertain inner questionings. In this way they can be pure and sincere, as the faultless children of God in the midst of a wicked generation; they can appear like heavenly bodies and light up the universe – in a moral sense. Thus, on the day of judgment, he can assert that his “Christian training” yielded eternal benefits. Now even if he is to die, with his life being metaphorically poured out on the Philippians’ good works (as a libation on a heathen sacrifice) that stem from their being priests, he will congratulate them. Paul concludes by inferring that the Philippians should also rejoice and congratulate him.

Thoughts: In verse 15, we see that Paul exhorts the Philippians – in the midst of “a crooked and depraved generation” – to act in such a way that they will be found blameless on the day of judgment. This reminds me of a common refrain in the modern church – namely, that society’s moral standards continue to rapidly decline. While that may be the case, this verse reminds believers that the Roman Empire was far from a paragon of morality in the first century AD. Perhaps the HBO series Rome provides concrete examples of the galling behavior in Roman society that swirled around Paul when he wrote this letter, though this is just a hunch on my part. What I can assert is that since the time of the Fall, human societies have been morally bankrupt; thus, Paul exhorts Christians through all generations to stand up to depravity.

All Israel Will Be Saved April 23, 2011

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Here are my thoughts on Romans 11:25-32.

Summary: In this passage, Paul wants his Gentile Christian readers to be particularly mindful of the following important divine revelation: Israel will be insensible to the Gospel message until God’s chosen subset of the Gentiles has been saved; then the Jews, as a people, will be restored to God’s favor. Paul supports this assertion by quoting from Isaiah and Jeremiah, where it is stated that God will save the Jews and remove their sins from them. Currently the Jews are enemies of God as they have rejected the Gospel message – which allowed it to be effectively preached to the Gentiles – yet they retain a special relationship with Him due to the covenant that He had made with their forefathers. Since God had selected the Jews as His special people back in Genesis, He would never forsake them even though they rejected His method for them to obtain righteousness. To drive home this point, Paul draws an interesting link between the situations of the Gentiles and the Jews: before the coming of Christ, the Gentiles refused to believe in God, yet they received His Gospel message as a result of the Jews’ sinful actions. Now the Jews refuse to believe in God, yet they too will receive His Gospel message as a result of God’s righteous actions towards the Gentiles. Paul concludes by noting that in fact, God has allowed both the Gentiles and the Jews to reveal their inherent sinfulness, which more fully illustrates the mercy that He shows to the Gentiles – and the mercy that He will show to the Jews.

Thoughts: I have always been intrigued by this passage, especially with verses 25-27. Indeed, what does it mean that “all Israel will be saved?” Hodge offers some insights on this issue:

2. The second general view supposes that, on the contrary, the apostle predicted a great and general conversion of the Jewish people, which would take place when the full number of the Gentiles had been brought in, and that then, and not until then, those prophecies would be completely fulfilled which speak about the salvation of Israel.

Hodge then presents several well-reasoned arguments in support of this viewpoint, which stands alongside the viewpoint that “all Israel” merely refers to the true church that includes both Gentiles and Jews. Now this brings to mind the following questions: when will “the full number of the Gentiles” be saved? How many Gentiles will be saved, and who are the individuals who comprise this group? Will we witness mass conversions to Christianity in the modern-day state of Israel, and if so, will these conversions signify that the return of the Messiah is imminent? Should missions organizations be directing more of their time/resources to spreading the Gospel to those of the Jewish faith?

Gentile Christian readers of this passage are reminded that they should not entertain arrogant feelings towards the Jews who are temporarily rejected by God. In his commentary on verse 32, Hodge notes:

The apostle also intends to show that God had dealt with Gentile and Jew in the same way. They stood on the same ground. Both were dependent on sovereign mercy. Both had sunk into a state from which the grace of God alone could save them. As all were equally miserable and helpless, God determined to have mercy on everyone and to bring everyone, Jews as well as Gentiles, into Christ’s fold.

In this sense, Paul returns to the argument that he has presented in the bulk of chapters 1-3, which states that all men have sinned and fallen short of God’s glory. This also highlights God’s sovereignty in election; neither Gentiles nor Jews inherently possess any qualities which make them worthy of salvation, and so He elects people based solely on His purposes. Moreover, there is nothing inherent to Israel that prevents Him from ensuring that the Jews, as a people, will be saved by the time of the return of the Messiah.

Israel’s Unbelief April 14, 2011

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Here are my thoughts on Romans 9:30-10:21.

Summary: Paul begins by making a crucial inference from the preceding passage – that even though the Gentiles did not seek to be justified by God, He did justify them since they took hold of Christ’s righteousness via their faith. Now the Jews tried to obtain righteousness by following God’s moral law, yet they were unsuccessful since they refused to accept Jesus as their Messiah and the method of obtaining righteousness that He offered. Paul then reinforces this point by quoting from Isaiah, where it is stated that those who trust in the Messiah can never be dismayed; He is their refuge, while all others will be rejected by God.

Next, to help the Jews receive the unpleasant facts that he was about to tell them, Paul assures them that he has kind feelings towards them and earnestly desires their salvation. To show that his assessment of the Jews was unbiased, he notes that they have a great zeal for God – yet this zeal was misguided. In particular, the Jews refused to accept the method of obtaining righteousness that God offered them, and they sought to obtain righteousness by their own means. Now the method of obtaining righteousness that God offers entails faith in Christ, who has fulfilled the law – and abolished it – by His righteousness. On one hand, the Jews’ method of obtaining righteousness, according to Moses, entails following God’s moral law perfectly. On the other hand, the method of obtaining righteousness that God offers does not entail performing any impossible feats; instead, we can obtain righteousness via the Gospel message, which tells us that if we

  • confess that Jesus is the Messiah and
  • believe that God has raised Him from the dead

we will be saved. Paul then quotes from Isaiah to show that this salvation is available to both Jews and Gentiles, and that faith is the means of securing this salvation. Moreover, Jews and Gentiles have the same standing before God, and He promises to abundantly bless anyone who worships Him, especially in His role as the Messiah. From this, Paul infers that it is God’s will that the Gospel message should be preached to all people, and He states that the arrival of those who bear the Gospel message is the occasion of great joy. Unfortunately, many have rejected the Gospel message, including the Jews. Paul then drives home the point that a saving faith is derived from knowledge of the Gospel message, and so this message must be preached to all people. In conclusion, Paul quotes from Deuteronomy, Psalms and Isaiah to show that

  • the Gospel message is not limited to any particular demographic, and so those to whom God offers His method of obtaining righteousness are scattered over an area as wide as the expanse of the heavens
  • the Jews could not understand why God had rejected them and extended His offer of salvation to the Gentiles
  • God has given the Jews many opportunities to obtain His righteousness, yet He finally rejects them after their repeated rejections of His offers, and – in an ironic twist – He offers salvation to those who did not seek after it.

Thoughts: One of the more striking aspects of this passage is the liberality with which Paul quotes from the Old Testament. Hodge focuses on this style of quotation in his commentary on 9:33 as follows:

The passage is apparently made up of two quotations, one from Isaiah 28:16 and the other from Isaiah 8:14. In both of these passages a stone is mentioned, but the predicates of this stone in the latter passage are transferred to the former, and those mentioned there are omitted. This method of quoting Scripture is common among all writers, especially where the several passages quoted and merged into each other refer to the same subject. It is obvious that the writers of the New Testament are very free in their way of quoting from the Old Testament, giving the sense, as they, being inspired by the same Spirit, could do authoritatively, without binding themselves strictly to the words.

In some sense, this helps explain the difficulties that I’ve encountered when attempting to understand New Testament passages that draw heavily from the Old Testament, especially the entire book of Hebrews. When reading these passages, it is also important to have a solid understanding of ancient Hebrew literary traditions, nuances that are unique to the Hebrew language, and the main point that the New Testament writer is trying to convey to his intended audience.

10:6-7 are rather odd verses, and it is difficult to understand the point that Paul is trying to make here. Hodge offers some illuminating thoughts as follows:

It is clearly implied in the previous verse that the attainment of justification by a method which prescribed perfect obedience is impossible for sinful men. It is the purpose of this and the succeeding verses to declare that the Gospel requires no such impossibilities; it neither requires us to scale the heavens, nor to fathom the great abyss; it demands only faith and open witness.

Along these lines, I am reminded on a monthly basis when I take communion that being justified via works is utterly impossible. That is when I am especially grateful that I do not need “to scale the havens” or “fathom the great abyss” in order to be saved. God has made a new covenant with His people that has been sealed by the blood of Christ once for all. This covenant can never be broken precisely because it relies on Christ, for whom nothing is impossible, and not on the acts of men.

Verses 14-15 and 17 drive home the importance of following the Great Commission and making “disciples of all nations.” On this issue, Hodge weighs in as follows:

…he argues that it was God’s will that the Gospel should be preached to everyone. Since calling on God implies faith, since faith implies knowledge, knowledge implies instruction, and instruction an instructor, so it is clear that if God wants everyone to call on him, he planned preachers to be sent to everyone. Their proclamation of mercy, being heard, might be believed, and being believed, might lead people to call on God and be saved.

Sharing the Gospel message with others is definitely a command that I struggle with, and I know that I need God’s strength in order to overcome my fears of rejection by those who hear what I have to say. My approach to evangelism tends to be relatively subtle and involves relationship-building, as opposed to the approach that entails presenting the Gospel and challenging the listener to respond in one way or the other. Somehow I am confident that my strategy will have a significant payoff in God’s timing.

Peace and Joy February 10, 2011

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Here are my thoughts on Romans 5:1-11.

Summary: In this passage, Paul describes some of the benefits that arise from our justification (besides the fact that by definition, we have been declared righteous in God’s sight). In particular, the work of Christ has now made peace between God and those who put their faith in Him. Believers can now enter God’s presence and not fear the loss of their righteous standing, because God, who is unchanging, has given them that status. Interestingly, Paul also shows that sufferings are a benefit of justification, since it is God’s desire that justified believers develop a mature, battle-tested faith; clearly, suffering is a necessary means to this end. In addition, we see that those who are justified receive an abundance of God’s love via His gift of the Holy Spirit. To illustrate the abundance of this love, Paul begins by noting that Christ died for us while we were still sinners. Now, if someone were compelled to give up his life for his fellow man, his natural preference would be to die for (in decreasing order of willingness) 1) a good man, 2) a merely righteous man who is not guided by love, or 3) a sinner. Clearly, then, Christ has shown a mind-boggling love for us through His work on the Cross. It should not be forgotten that those who are justified will receive salvation; Christ has removed 1) our enmity towards God and 2) God’s hostility towards sinners, paving the way for salvation to occur. In conclusion, Paul states that all of the blessings of justification are due to the work of Christ and are secured by the fact that He lives. His work allows us to share in God’s glory both here on earth and in eternity.

Thoughts: Verse 5 illustrates the critical role that the Holy Spirit plays in the Christian life. Unfortunately, it is not uncommon for Christians, except for Pentecostals, to focus on the first two members of the Trinity at the expense of the third member. Here we see that the Holy Spirit should not get short shrift in our lives. Paul asserts that the Holy Spirit is the source of God’s love, which, as Hodge notes:

‘The love of God,’ says Philippi, ‘does not descend upon us as dew in drops, but as a stream which spreads itself abroad through the whole soul, filling it with the consciousness of his presence and favor.’

Christians must constantly revisit this fact so that they can be guided by the Holy Spirit through the storms and difficulties of this life, as we hope for God’s glory in both this life and in the next life.

It is clear that the major benefit of our justification rests in our salvation. Hodge clarifies the meaning of salvation as follows:

Salvation, in a general sense, includes justification, but when distinguished from it, as in this case, it means the consummation of that work of which justification is the commencement. It is a preservation from all the causes of destruction, a deliverance from the evils which surround us here or threaten us hereafter, and an introduction into the blessedness of heaven.

It is also apparent that if salvation were not one of the benefits of justification, justification itself would be rendered utterly meaningless and useless. What would be the point of God’s justification if the objects of His justification did not receive salvation? This justification would only be temporary, and would rob Christ’s work of its power and effectiveness. Thus, we see the full impact of Christ’s work in that justification is truly a “once for all time” event, and so truly justified believers should not fret about losing their salvation.

Paul’s Longing to Visit Rome November 26, 2010

Posted by flashbuzzer in Books, Christianity.
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Here are my thoughts on Romans 1:8-17.

Summary: In this passage, Paul expands on his introduction to the Roman church that appears in the first seven verses of this chapter. He expresses his thankfulness to God that the Roman church has displayed great, attention-getting faith. Though he has never visited the Roman church, Paul notes that he has actually been praying for them on a consistent basis. In fact, he has desired to visit them for quite some time, but he has been (possibly divinely) prevented from doing so. This visit would not be frivolous; instead, Paul desires to see them and build up/strengthen their faith. Moreover, he desires to be strengthened and encouraged by their faith. Verses 14-15 then nicely set up a statement of (arguably the) two fundamental truths of Christianity, namely:

  • the Good News is sufficiently powerful to save all those who choose to believe in it
  • this offer of a powerful, faith-based salvation is extended to all classes of people.

Indeed, salvation relies on an imputation of righteousness, and our faith allows us to “take hold” of this righteousness, which comes from God.

Thoughts: We see in this passage that Christians are meant to build up one another in their shared faith. In verse 11, we see that Paul wanted to benefit the Roman church by imparting a “spiritual gift,” such as knowledge or grace (which possibly includes the spiritual gifts that are spoken of in passages such as 1 Corinthians 12). We also see in verse 12 that Paul desired to be encouraged by the Roman church. Even though Paul was relatively mature in terms of his spiritual walk, he knew that his faith needed to be strengthened; he also knew that God could strengthen him through the (relatively immature) Roman church.

In verse 16, the concept of “belief” arises, and so Charles Hodge provides an in-depth discussion of belief in his commentary. Essentially, to believe in an object entails more than a mere assenting to its truth. In fact, to believe, one must first understand (at least at a rudimentary level) the object of their belief. Then, the believer must accept the truth of the object in question. Finally, the believer needs to put their trust in the object in question. When applied to the Good News, a professing Christian must 1) understand what it says, 2) accept its truth as applied to their present/future life, and 3) put their trust in God, as He is the author of the Good News.

Verse 17 nicely links the concepts of faith, righteousness and life. To reinforce Paul’s assertion in verses 1-7 that the Good News has been predicted and revealed (at least to some extent) in the Old Testament, we see that he refers to Habakkuk 2:4. Now, from reading verse 17, we see that we cannot be judged as being righteous unless we use our faith to take hold of the righteousness that Christ has already provided for us. Moreover, we cannot truly live (either in this life or in the next life) unless we are judged as being righteous, and we need faith to “take hold” of this God-given righteousness.