BEHOLD THE DAYS ARE COMING

 

The prophecy of Jeremiah, written about 600 years B.C., is foretelling the eventual judgment of southern Israel, Judah.  The Northern tribes had already been sent into captivity.  Babylon's assault was pending.

Throughout the prophecy, Jeremiah includes phrases of hope -- hope of a restoration.  But none is as clear as is recorded in Jeremiah 23:5–6 (ESV)

⁵ “Behold, the days are coming, declares the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. ⁶ In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The Lord is our righteousness.’

There are some expositors that choose to leave the time of the prophecy's fulfillment as open. "The expression days are coming is very general and has no particular time reference." [1] There are others who are adamant that this prophecy will be fulfilled in a physical, temporal Millennial reign. For example: This is referring to "Israel’s regathering and the righteous Branch will occur during the millennial reign following the Great Tribulation." [2]

I believe "the days" refer to the time between Christ's advent and His Second Coming. I also believe that the time stamp is clear.  I hold to that belief for 3 reasons:

#1. The formula "Behold the days".

In this chapter, Jeremiah uses that phrase twice (v5 and v7).  He will use it again in the well-known chapter on the New Covenant. ““Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord.” (Jeremiah 31:31–32, ESV)

The writer to the Hebrews in chapters 8:8bff and 10:15 clearly applies that formula to the Christian Church. In classic Biblical hermeneutics, we interpret the Old by the New.  The author to the book of Hebrews would view Jeremiah's prophecy as applying to the Church, the true offspring of Abraham, all those who have faith in Jesus Christ.  Just as the New Covenant was inaugurated by Jesus, so the Messianic reign was inaugurated at His advent.

#2. The Branch of David.

The second time stamp in this passage is the reference to the Branch of David.  Thompson comments: "The metaphor is of a shoot (ṣemaḥ) bursting forth from the Davidic tree (i.e., the dynasty), which, though cut off, is not dead. English versions have generally translated the word as Branch. In postexilic times the term became the classic technical one for the expected ideal king (Zech. 3:8; 6:12) [3].

No one disputes that the Branch, or better, the Shoot, is referring to Jesus Christ, the expected Messiah.  Jeremiah likely got that hint from Isaiah who prophesied 100 years before.  “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord.” (Isaiah 11:1–2, ESV).  Jesus Himself citing a parallel passage (“The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound;” (Isaiah 61:1, ESV) affirmed that this was about Him. (Luke 4:18-19).  Jesus believed that He was the One prophesied and He was currently engaged in the ministry foretold. 

#3. The Salvation of Israel.

In Romans 11:26 (ESV), Paul clearly tells us that he is thinking of the Old Testament restorative literature when he writes, "²⁶ And in this way all Israel will be saved, as it is written, “The Deliverer will come from Zion, he will banish ungodliness from Jacob”.  Certainly, when the audience read "in this way all Israel will be saved" they must have thought of: “In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The Lord is our righteousness.’” (Jeremiah 23:6, ESV)

Paul was writing of contemporary things.  He describes how God has not rejected Israel, but in fact has a glorious plan of salvation based upon His electing mercies. "In this way all Israel" will be saved.  In other words, what is happening right now, as it happened to him, is how Israel will be saved.

Conclusion

Surely the authorial intent of the prophecy of Jeremiah 23:5-6, is to point us to the Coming of the Messiah at His birth and His ministry throughout the last days until His Second Return. “. . . Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet.” (1 Corinthians 15:23–25, ESV)

So, it was with great cause and abundant joy that the father of John the Baptist would exclaim:

". . .“Blessed be the Lord God of Israel, for he has visited and redeemed his people and has raised up a horn of salvation for us in the house of his servant David, as he spoke by the mouth of his holy prophets from of old, that we should be saved from our enemies and from the hand of all who hate us; to show the mercy promised to our fathers and to remember his holy covenant, the oath that he swore to our father Abraham, to grant us that we, being delivered from the hand of our enemies, might serve him without fear, in holiness and righteousness before him all our days.” (Luke 1:67–75, ESV)  

To God be the Glory.

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1. Thompson, J. A. (1980). The Book of Jeremiah (p. 489). Wm. B. Eerdmans Publishing Co.

2. Hindson, E. E., & Kroll, W. M., eds. (1994). KJV Bible Commentary (p. 1466). Thomas Nelson.

3. Thompson, J. A. (1980). The Book of Jeremiah (p. 489). Wm. B. Eerdmans Publishing Co.

 

It’s Not Fair I Had To Go Through This Disease.

The death of Matthew Perry on October 28, 2023, was tragic and brought real grief to many.  It ought to be considered tragic not because of his popularity but because Matthew Perry was a human being created in God’s image. Although tarnished in us all, this imago Deo is what made him a person of dignity, value and honour.  His death is a tragic loss.   He starred on TV’s popular show Friends. Matthew Perry, the Emmy-nominated actor died at 54.  Perry's 10 seasons on Friends made him one of Hollywood's most recognizable actors, starring opposite Jennifer Aniston, Courteney Cox, Matt LeBlanc, Lisa Kudrow and David Schwimmer as a friend group in New York City.

On the CBC National, October 29, 2023, a video clip of Perry being interviewed by __ was shown in part.  It can be viewed here: https://youtu.be/vrZsyBhmMro?si=yUhRity3Wu3clmHC.  It was in this interview that Perry left his saddest legacy.  It was in this interview that mental health as social condition was given its greatest setback.  This is not a condemnation of Perry, for he simply parroted what our culture teaches. Much of my concerns can be heard approximately at 29:25:00 minutes in the interview.

He talks about going into Rehab and says, “I was placed in some kind of spiritual guys office and we talked a little bit and as we were done talking he turned around . . . And said ‘just remember it’s not your fault’ . . . and I said ‘what do you mean it’s not my fault, I’m the one who’s doing it what do you mean’?  And he saved my life because I then knew that it wasn’t my fault that I it was that I wasn’t weaker.  It wasn’t my will that was screwed up. It was that I have this disease  and I need to get help . . .  It’s not fair.  It’s not fair that I had to go through this disease while the other five didn’t.” (Emphasis mine.)

The most pervasive and culturally acceptable paradigm to view addiction is to view it through the lens of a disease model.  The backstory to Perry’s condition was that as a 14 year old, he and several of his friends drank excessively.  His alcoholism and drug abuse continued but theirs didn’t.  His conclusion: they didn’t have the disease.  He did.  By his own story, the disease model gave him something to hang his hat on. But here’s the problem: the disease model didn’t heal the disease.  The other problem in his story is that the disease model proves it to be unfair and ultimately created a mentality of victimhood.  He was dealt a bad hand and he got the disease.

This blog is not to be dismissive of Matthew Perry. I felt nothing but compassion for him as I learned his story. He truly was a victim — but not of drugs and alcohol.  He was a victim of a health system that views non-organic crises as diseases rather than sicknesses of the soul.  Full disclosure, I am no expert in this field of discussion and I admit that the secular literature supporting the “disease model” is enormous.  My only claim is my view that the Bible is the inerrant authority and sufficient authority of matters of the soul.  My expertise is questionable. My God is irrefutable. 

The Bible describes the soul of human beings as broken.  It is malfunctioning.  The word ‘futile’ describes its ability, meaning that it cannot do what it was intended to do. The Bible is also clear that the cause of the soul’s condition is sin or stated otherwise rebellion from God.  Where the problem is “non-organic” or “a matter of the soul” the remedy can only be found in the Creator of the human soul.  Genesis 2:7 (ESV): “. . . then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature.”  That word “creature” in the ESV is from the Hebrew word translated into English to be “living being” or soul.

The Bible doesn’t avoid the matter of alcoholism or addiction.  Note:

Proverbs 23:29–32 (ESV): “Who has woe? Who has sorrow? Who has strife? Who has complaining? Who has wounds without cause? Who has redness of eyes? Those who tarry long over wine; those who go to try mixed wine. Do not look at wine when it is red, when it sparkles in the cup and goes down smoothly. In the end it bites like a serpent and stings like an adder.”

Without addressing matters of the soul it is impossible to resolve non-organic problems. Proverbial wisdom from the Scriptures remind us that issues of the soul determine vitality of life. We read in Proverbs 4:23 (ESV): “Keep your heart [= soul] with all vigilance, for from it flow the springs of life.”

Again, I have nothing but sadness and compassion for Matthew Perry.  His story is a stark reminder that those who are afflicted non-organic horrors should seek the only true Physician of the soul. There are specific matters of human suffering that cannot be resolved by determination, discipline, doctors or drugs.  Matters of soul-sickness can only be healed through the Great Physician, the Lord Jesus Christ.

Matthew 11:28–30 (ESV): “Come to me, all who labor and are heavy laden, and I will give you rest. ‘Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.’”

See .... Your King! You Didn't Recognize Him? Let me tell you why ....

The King Enters Jerusalem

Zechariah's writing is very apocalyptic and eschatological.  That means that it is cryptic, figurative (in a sense) and points towards distant events.  But it also has a real and relative message to the Jewish exiles to continue to build the Temple.  Zechariah's point is that by believing in a real and future hope, this would excite and energize the exiles in their building program.

As noted previously, Chapter 9 informs us of the returning king to Jerusalem.  He sweeps with might and power bring judgment on all the opposing nations.  In verses 9-10, he enters Jerusalem.  The passage is familiar to Christians:

⁹ Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey. ¹⁰ I will take away the chariots from Ephraim and the warhorses from Jerusalem, and the battle bow will be broken. He will proclaim peace to the nations. His rule will extend from sea to sea and from the River to the ends of the earth.

"Verses 7-8 in particular form a transition to vv.9-10, which the Talmud and the Midrashim take as messianic. The treatment here likewise classifies vv.9-10 as "direct" messianic prophecy, though some prefer the "typical" category." [1]   This King comes in start contrast to other conquering kings. It is not that he is only victorious.  He is righteous.  He is just.  He comes in humility, not trusting in the weaponry of war.  

"This verse appears to assume the royal tradition of Genesis 49: 10– 11, 31 in which Judah will produce a king for Israel who will ride on a “donkey . . . colt.” 32 This use of donkey imagery for a royal procession can also be traced into the reign of David (2 Sam . 16: 2) and the coronation ceremony of Solomon (1 Kings 1: 33, 38)." [2]   His reign is peaceful and universal.  Particularly He proclaims peace to the "nations" -- the gōyim, the Gentiles, nations, non-Jews.  This is clearly none other that the Son of David, Christ the Lord. "The gospel writers quote this verse, applying it to our Lord’s earthly life, particularly to the so-called Triumphal Entry into Jerusalem (cf. Mt 21:5, Mk 11:9; Jn 12:15)." [3]

"The form in Zechariah 9:10 is identical to that found in Psalm 72: 8-11, where the extent of the king’s rule reveals global domination.” [4]   When we read and understand the New Testament we see that opposite to what we expect, the Kingdom of Jesus although present and inaugurated, is in fact realized incrementally.  Indeed when Christ did come to Jerusalem, the Divine commentary was “He came to that which was his own, but his own did not receive him.” (John 1:11, NIV).   So it was not ethnic Israel -- Israel after the flesh that received Him, but the True Israel -- the Church. To the Church, He is King.

All glory laud and honor

To Thee Redeemer King

To whom the lips of children

Made sweet hosannas ring

Thou art the King of Israel

Thou David's royal Son

Who in the Lord's name comest

The King and Blessed One [5]

Father the talk of kingdoms, reign, rule, subjection, submission, obeisance; along with the talk of war, conquest, punishment and destruction seems so politically incorrect -- almost antithetical to what we think of when we consider Christianity. But none of this offensive; it is all but delight, when the cake is iced with reality that our conquering, ruling King is Jesus.  He comes with peace and salvation.  He comes with humility and grace.  But He comes.  He comes to rule.  He comes to rule the Universe.  All the billions of galaxies and all the billions of people will bow and confess to Him that He is Lord.  We may bow today.  Jesus You are Lord.  Jesus You are my Lord.  I gladly confess You as my King.  My confession doesn't make You my King.  My confession acknowledges that I am conquered, defeated subject who enjoys happiness that is unspeakable and hope that is incomprehensible.  Thank you for the Holy Spirit who spoke peace and life into my heart, awakened me to the Savior and granted me the grace to believe in faith that You are who You say You are; and You will do what You say You will do.  Praise the King.  Hallelujah. 

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1. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/V. Two Prophetic Oracles: The Great Messianic Future and the Full Realization of the Theocracy (9:1-14:21)/A. The First Oracle: The Advent and Rejection of the Messiah (9:1-11:17)/1. The advent of the messianic King (9:1-10:12)/b. The advent of Zion's King (9:9-10), Book Version: 4.0.2

2. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 8213-8216). Zondervan. Kindle Edition. 

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1825). Nashville: Thomas Nelson.

4. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 8235-8238). Zondervan. Kindle Edition. 

5. John Mason Neale | Melchior Teschner | Theodulph Of Orleans © Words: Public Domain 

 

Hospitality - A Ministry of Truth

3 John 5–8 (NIV),

⁵ Dear friend, you are faithful in what you are doing for the brothers and sisters, even though they are strangers to you. ⁶ They have told the church about your love. Please send them on their way in a manner that honors God. ⁷ It was for the sake of the Name that they went out, receiving no help from the pagans. ⁸ We ought therefore to show hospitality to such people so that we may work together for the truth.

2 John warns about welcoming false teachers.  3 John is an encouragement to Gaius for his hospitality to the right people. "John commends Gaius for receiving traveling Christian teachers with hospitality . . . Those who proclaim the message and those who encourage and support them work together in serving the truth." [1]  These traveling believers were sent out "for the sake of the Name." "Refers to the name of Christ (see 1 John 2:12; 3:23; 5:13). This is a mark of their worth and identifies them with the Christian evangelistic movement of the first century." [2]

"The admonition to send them on their way "in a manner worthy of God" shows the supreme importance assigned to hospitality. The phrase probably means that the traveling brothers were to be recognized as servants of God and supported as such. In such instances, Christians were to provide hospitality as if the Lord himself were being welcomed (cf. John 13:20; Gal 4:14-15; Heb 13:2)." [3]

Of course hospitality was required of all Christians (Matthew 10:10; Romans 12:13; 1 Timothy 3:2; 5:10; Hebrews 13:2); and not expected from the "pagans" or non-Christians. The Greek word used here ( ἐθνικῶν), usually means Gentiles, but here it means non-Christians.  An interesting point can be made that "such usage indicates that the Christian community (made up of ethnic Jews and Gentiles) had come to see itself as the new Israel." [4]

God’s people have the privilege and responsibility to support God’s workers. But John doesn't leave it there.  He says "so that we may work together for the truth."  There is a role for everyone in the outreach efforts of the Church.  Even those who offer hospitality become partners in this "truth-giving mission."  

Father, hotels, motels, and RVs have all started to take the place of this First Century hospitality. What a blessing, as I recall the many preachers and missionaries that my parents showed the welcome sign to.  Today we live in bigger homes and we have more resources.  Grant Father that there be an openness, a welcome mat placed at the door for all of Your servants to see.  May the Church not lose the passion to welcome strangers into our homes.  What a practical and possible way to serve You and others in the work of Truth.

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1.Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (3 Jn 5). Nashville: T. Nelson.

2. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (3 Jn 7). Bellingham, WA: Logos Bible Software.

3. Expositor's Bible Commentary, The, Pradis CD-ROM:3 John/Exposition of 3 John/III. Commendation for Gaius's Hospitality (5-8), Book Version: 4.0.2

4. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (3 Jn 7). Nashville: T. Nelson. 

Is There Someone You Call, "My Dear Friend?"

To be honest, I started studying 2 John because it has been neglected in my life.  I also heard a speaker suggest that even Google has neglected it. For example, there was a time when you would search for '2 John' on Google and it would take you to John's Gospel, chapter 2.   I tried. That's changed now.   Anyway, what has been astounding to me in this short letter is the profound expression of the Doctrine of the Church.  

Today, we start a journey into the third letter: 3 John.   This is clearly a companion letter, in John's mind.  He takes the topic of hospitality and gives more instruction on it.  Because of the prevalence of false teachers he combines the dual notions of love with discernment, instead of love and truth -- but its still on his mind.  Let's start at the beginning:  3 John 1–4 (NIV),

¹ The elder, To my dear friend Gaius, whom I love in the truth. ² Dear friend, I pray that you may enjoy good health and that all may go well with you, even as your soul is getting along well. ³ It gave me great joy when some believers came and testified about your faithfulness to the truth, telling how you continue to walk in it. ⁴ I have no greater joy than to hear that my children are walking in the truth.

Again, as in the previous letter, John salutes the recipients with the term "elder".  (“The elder, To the lady chosen by God and to her children, whom I love in the truth—and not I only, but also all who know the truth—” (2 John 1, NIV)).   As I noted before, this is significant.  It reflects among many things the development of the early church through the establishment of pastors and elders and the withdrawal of the Apostles.  John, we understand was the last of the Apostles.

Who is Gaius? The NIV translates the phrase "my dear friend."  The ESV employs the word "beloved" which is a good rendering of the Greek word  ἀγαπητός [ag·ap·ay·tos]. "Although the name Gaius occurs elsewhere in the NT (cf. Acts 19:29; 20:4; Rom 16:23; 1Cor 1:14) and is common enough in the literature of the time, his identity, aside from what is said of him in this letter, is unknown to us. He may have been a member of the church Diotrephes appears to have headed. But whether he held any official position in it is uncertain." [1]

It would appear that John and Gaius are friends and John is writing to him, providing some guidance toward a particular scenario in the church Gaius is part of.  How good it is to have a friend when you are going through difficulty and uncertainty?  How good it is to have a friend, period, today.  I am told that especially men rarely bond to genuine friendships.  We have lots of acquaintances and lots of contacts in our Rolodex -- but few if any "friends."  I preached recently from Romans 16 on the point that friends make great ministry partners. They really do!

Friends are not perfect.  Friends can, and will "let you down."  But there are some important blessings that friends bring to the table.  The Bible speaks of great friendships, David and Jonathon to name one (1 Samuel 18:1-4; 20:14-17). Friends will tell you the truth when others won't (“Wounds from a friend can be trusted, but an enemy multiplies kisses.” (Proverbs 27:6, NIV).  It was common for Paul to address friends in his letters and show his appreciation to them.  There is an expected loyalty among friends, especially in times of trouble (“A friend loves at all times, and a brother is born for a time of adversity.” (Proverbs 17:17, NIV).  Many times you hear Proverbs 18:24 quoted: 

²⁴ One who has unreliable friends soon comes to ruin, but there is a friend who sticks closer than a brother.

It is a rare find in this world for men to have such a friend.  But there is a Friend whom this can always speak to -- man or woman -- His name is Jesus.  To those who trust Him and put their faith in Him, He becomes a true Friend -- closer than any biological relationship. Kevin DeYoung writes [2]:

"Jesus was a friend of sinners not because he winked at sin, ignored sin, or enjoyed light-hearted revelry with those engaged in immorality. Jesus was a friend of sinners in that he came to save sinners and was very pleased to welcome sinners who were open to the gospel, sorry for their sins, and on their way to putting their faith in Him."

Father, I am intrigued by this topic because I am one of the many men who has precious view friends. I am thankful for many men in my life who are a blessing to me.  But there are hardly no friends (in the true sense of the word).  I'm introverted.  I'm a loner.  I am independent.  You made me that way. But that is no excuse.  I know that. I pray for me and all my brothers like me, that You would help us break free from our self-imposed limitations -- our sinful, prideful, self-centered limitations; and in Your grace grant to us at least one good friend.   Thankfully You have done that in the Gospel.  Thankfully, we who are in Christ have a Friend -- a Friend who loves at all times; a Friend who speaks the truth in love; and a Friend who will 'never leave nor forsake us.'  Help us to be a christ-friend to others.   Grant by the power of Your Spirit, as much a this sinner is capable of, a spirit of friendship that reflects the glory of the True Friend, Jesus Christ our Lord.  Amen!

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1. Expositor's Bible Commentary, The, Pradis CD-ROM:3 John/Exposition of 3 John/I. Salutation (1), Book Version: 4.0.2

2. http://www.thegospelcoalition.org/blogs/kevindeyoung/2014/03/04/jesus-friend-of-sinners-but-how/

 

What A Waste?

N

2 John 7–8 (NIV),

⁷ I say this because many deceivers, who do not acknowledge Jesus Christ as coming in the flesh, have gone out into the world. Any such person is the deceiver and the antichrist. ⁸ Watch out that you do not lose what we have worked for, but that you may be rewarded fully.  

The Church is commended and commanded to walk in love & walk in truth.  These are two sides of the same coin.  Now the Apostle John makes this astounding statement: “I say this because many deceivers, who do not acknowledge Jesus Christ as coming in the flesh, have gone out into the world. Any such person is the deceiver and the antichrist.” (2 John 7, NIV).  The ground for such an exhortation to the Church is because of the prevalence of deception.  

John provides 3 scenarios whereby the local Christian fellowship ought to be concerned.   The first one is found in verses 7-8.  

These are false teachers who have "gone out into the world" -- they have left the church (see 1 John 2:19).  These are people who do not teach the incarnation of Christ.  The NIV is less accurate in this case.  The problem may refer to a denial of the bodily return of the Lord, but likely it refers to the first coming. The words is come are in the original a supplemental participle in indirect discourse and is more likely intended by the author to refer to the incarnation. So, as a result, they do not teach the humanity of Jesus.  They are deceivers and the "anti-christ". "To reject this truth is to reject all hope of reconciliation with God, while to receive it is to receive God Himself." [1]

So John warns the Church of these false teachers.  "Watch out!"  For what, John? "That you do not lose what we have worked for, but that you may be rewarded fully."  This is a difficult phrase to understand.  The NIV seems to capture the better translation. This "coincides with similar feelings expressed by Paul in writing to the Galatians: "I fear for you, that somehow I have wasted my efforts on you" (4:11; cf. v. 19: "My dear children, for whom I am again in the pains of childbirth until Christ is formed in you")." [2]  So Paul's concern is that to be silenced because of these false teachers would render his work in vain; and secondly the possibility exists that these Christians would lose their reward.

The Apostolic message, that Jesus Christ came in the flesh, is an essential component to the Gospel. For the Church to minimize that message, to be ashamed of it and fail to continue the proclamation of it, would be tantamount to a failure of the apostolic mission and a loss of reward for the Church.   John obviously does not have in mind that the Church has embraced that teaching otherwise it would be more than the issue of "reward" at stake.  It must be that they must not fail to persevere in the Gospel proclamation midst the noise coming from these false teachers. 

The concept of rewards is clearly taught in Scripture. For further study notice Matthew 5:12; John 4:36; 1 Corinthians 3:8; Revelation 11:18; 22:12; etc.)

Failure to continue in, and failure to proclaim the Gospel is tantamount to wasting your time. Everything else is meaningless if the Gospel is not revered and proclaimed. How sad it would be for evangelists and church planters to witness the disregard for the Gospel?  How sad for a church to be busy and active in many things but forget the Gospel?  What a waste!  

Father, as one who has sincerely longed for the Church to grow, mature and be counted as faithful, I am personally warned about the safety that comes from silence.  The Gospel is offensive to many, but it is the power of God unto salvation.  May it never be that we find at the end of the day, that we have wasted our time.  Father keep our voice clear and clarion. No other message is worth preaching and worth living.  Jesus Christ came into the world to save sinners.  Father, as we start this day, may those who have served You and us well see in our walk of love and truth evidence that they did not waste their time.  And Father may the strong and ubiquitous voice of evil be silenced in the presence of the Gospel.  For the sake of Christ, Amen.

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1. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (2 Jn 7). Nashville: T. Nelson.

2. Expositor's Bible Commentary, The, Pradis CD-ROM:2 John/Exposition of 2 John/II. A Formal Word of Instruction (4-11)/B. A Warning (7-11), Book Version: 4.0.2

The Promise of Blessing.

2 John 3 (NIV),

³ Grace, mercy and peace from God the Father and from Jesus Christ, the Father’s Son, will be with us in truth and love.

John is intentionally setting the tone to this letter.   The salutation "grace and peace" to the recipients is certainly a normally apostolic greeting.  And even this blessing invoked by the name of God and from His Son, Jesus Christ, is part of the standard greeting.   But here he gives it as a promise.  He promises that God's mercy and grace will be ours in the context of truth and love (his theme).

This is more than a sequoia into the next paragraph.  John is drawing a clear boundary around which the Church exists.  He is drawing a clear distinction as to where the blessings of God in Christ are to be found.  This area of distinction is the place called truth and love.  "The source of this blessed “grace, mercy, and peace” is none other than God Himself, who is truth (John 14:6; 1 John 5:6) and love (1 John 4:8)." [1]

Grace, χάρις [khar·ece].  This is a free and holy expression of God's gift to the believer that also empowers and strengthens.  Mercy, ἔλεος [el·eh·os] is God's expression of kindness, doing for us what we don't deserve.  Peace, εἰρήνη [i·ray·nay] is the blessing of God bringing tranquility and assurance to the believer.

John assures the Church of all of that as it exists within the framework of truth and love.  One might well argue that these characteristics truly represent Christianity and the Gospel. In these words we note that mercy deals with our sin; grace brings us to God and empowers us to live for Him.  Peace makes our troubled soul find rest. All this is found in the context of Truth and Love.  These characteristics are truly only met in one Person, the Lord Jesus Christ.  The Psalmist foretells this when he writes, “Love and faithfulness meet together; righteousness and peace kiss each other.” (Psalm 85:10, NIV). Truth, mercy, grace, peace and love all meet at the Cross. 

The organization or institution that professes to be a Church and fails to live close to the Cross, is neither Christian, nor the object of Divine blessing.   

Jesus keep me near the cross

There a precious fountain
Free to all a healing stream
Flows from Calv'ry's mountain

Near the cross a trembling soul

Love and mercy found me
There the Bright and Morning Star
Sheds its beams around me

Near the cross O Lamb of God

Bring its scenes before me
Help me walk from day to day
With its shadows o'er me. [2]

Amen and amen!

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1. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (2 Jn 3). Nashville: T. Nelson.

2. Fanny Jane Crosby | William Howard Doane,  © Words: Public Domain, Music: Public Domain

Dancing With The Devil

Galatians 3:1 (NIV)

¹ You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified.

Previously Paul has set before the Galatians the totality of the argument.  The Law cannot save and Christ cannot save -- at the same time.  It is one or the other.   This was the foundation of the Gospel, to which these believers, believed.  Now instead of calling them brothers (for they are not acting so), he calls them foolish.  "For with a Christian zeal it is lawful for an Apostle, a pastor, or preacher, sharply to reprove the people committed to his charge: and such reprovings are both fatherly and godly." [1] 

Who has bewitched (Gr baskainō) you?  "The Galatians acted as if subject to some weird occult influence or under the spell of an evil eye. The false teachers had so fascinated them and confused their minds that they seemed to be groping around in a spiritual fog." [2]

The NKJV translates this verse: "Who has bewitched you that you should not obey the truth . . .." [3] Luther, then adds an extensive commentary on this.  However, these words are not found in the best manuscripts so contemporary versions omit them.  What stands is the phrase: "It was before your eyes that Jesus Christ was publicly portrayed as crucified." [4]  Luther understands this phrase as meaning that these beguiled brothers not only stopped obeying the truth but in their actions they have re-crucified Christ. "Now he addeth moreover, that they do even crucify Christ, who before lived and reigned in them. As if he should say: Ye have now not only rejected the grace of God, not only to you Christ died in vain, but also he is most shamefully crucified among you. After the same manner speaketh the Epistle to the Hebrews: “Crucifying to themselves again the Son of God, and making a mock of him, &c.” (Heb. vi. 6)." [5]

However, again, modern scholars understand the phrase “. . . For the meaning of Jesus Christ’s death was made as clear to you as if you had seen a picture of his death on the cross.” (Galatians 3:1, NLT).   "The Greek perfect tense emphasizes a past completed action resulting in certain and positive present effects." [6]   Paul's message had been preaching Christ crucified (1 Corinthians 2:2).  This implies that He is man's only hope of salvation, otherwise His death is in vain. ("then Christ died for no purpose.")

Luther understands that behind the teaching of the false apostles it is nothing short of devilish activity. "This bewitching then, and this sorcery, is nothing else but a plain illusion of the devil, printing in the heart a false opinion of Christ and against Christ; and he that is deluded with this opinion, is bewitched." [7]  So too, we must understand that the position of the Vatican to promote salvation by congruent merit, the doctrines of Mormonism, Jehovah Witnesses, etc. are all religions based on works and self-righteousness.  Behind these movements we say with Jesus, "Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man.” [8]

Father we live in a world of passive acceptance of all viewpoints.  No one likes to call a spade, a spade.  We want to cuddle with Rome and stroke the false witnesses that come to our door.  We dance with the devil. Satan has always wanted to keep Christ off the cross; and now that Calvary is a final victory, it is his schemes to make the cross of no effect.  To not see that is to be bewitched. To not get that is to be foolish. Lord, by Your Spirit anoint us with that Pauline passion, to preach Christ crucified as our sole message.  Jesus did die.  His sacrificial death was a historical fact.  He rose again (another historical fact).  Was this all for nothing?  No!  God forbid!  Salvation is in no other than Christ crucified.  Satan would deceive and destroy.  Hell will be filled, Father, with well-intentioned people who thought that they could do it their way.  Oh Lord send a revival of the Gospel, for the sake of Christ our Savior and for the everlasting joy of all peoples who believe.

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1. Luther, M. (1997). Commentary on Galatians (Ga 3:1). Oak Harbor, WA: Logos Research Systems, Inc.

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2382). Nashville: Thomas Nelson.

3. The New King James Version. 1982 (Ga 3:1). Nashville: Thomas Nelson.

4. The Holy Bible: English Standard Version. 2001 (Ga 3:1). Wheaton: Standard Bible Society. 

5. Luther, M. (1997). Commentary on Galatians. Oak Harbor, WA: Logos Research Systems, Inc.

6. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2383). Nashville: Thomas Nelson.

7. Luther, M. (1997). Commentary on Galatians. Oak Harbor, WA: Logos Research Systems, Inc.

8. The Holy Bible: English Standard Version. 2001 (Mt 16:23). Wheaton: Standard Bible Society.

To Obey Is To Believe. To Believe Is To Obey

"This is the true meaning of becoming a Christian, even to be justified by faith in Jesus Christ, and not by the works of the law." [1]

“We who are Jews by birth and not sinful Gentiles know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.” (Galatians 2:15–16, NIV)

This affirmation of the Gospel does not reject good works, but it places them in the proper order and sequence.  Luther tells a parable:

"This bridegroom must be alone with the bride in his secret chamber, all the servants and family being put apart. But afterwards,. when he openeth the door and cometh forth, then let the servants and handmaidens return, to fulfil their ministry. There let charity do her office, and let good works be done." [1]

Now Paul writes,"So we, too, have put our faith in Christ Jesus" that we might be saved.  The ESV translates this “. . . so we also have believed in Christ Jesus, in order to be justified by faith in Christ . . . ”  The Greek text is καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν; or also we on Christ Jesus believed.   This is the essence of Christianity.  “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him.”” (John 3:14–15, NIV)

The question raised by this text is, "What does it mean to believe?" John writes in the 3rd chapter of his Gospel:   ³⁶ Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

True to Hebrew literature, John’s Gospel is structured a lot in parallelisms. This helps us understand his meaning; and more importantly, the meaning of the Holy Spirit.  Note the parallel ideas:

(+) Whoever believes in the Son has eternal life;

(-) Whoever does not obey the Son shall not see life . . ..

John equates belief with obedience.  Some translations use the word reject instead of obey, but that is an inaccurate interpretation of the Greek.  The word is ἀπειθέω and is clearly used in terms of refusing to comply or obey. Notice how Jesus makes this plain in this encounter:

“While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. Someone told him, “Your mother and brothers are standing outside, wanting to speak to you.” He replied to him, “Who is my mother, and who are my brothers?” Pointing to his disciples, he said, “Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother.”” (Matthew 12:46–50, NIV).

To become a Christian and live as a Christian is defined by Jesus who said, “My sheep listen to my voice; I know them, and they follow me.” (John 10:27, NIV).

 Father I love You.  Today I desire You more than I normally do.  I thank You for that passion.  I wish I always had such a preeminent affection for You.  I know part of the reason is that "the things of this earth are growing strangely dim." There is a sadness and a struggle in this life that propels me more and more to see my Savior, face-to-face.  You have saved me by Your grace.  You have given to me as a gift a precious faith purchased by Your Son on Calvary.  You have set before me a purpose and ministry in this life.  I thank you for all that because it provides on the horizon an inheritance that will never fade or grow old.  To be with Christ is far better.  But to serve and obey You is also awesome.  Help me today to magnify Jesus in my life.   May my walk of obedience confirm Your calling and choice of me.  For the glory of Christ and the joy of all who love You.  Amen.

Faith is trusting God's goodness sufficiently that it is evidenced by obedience.

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1. Luther, M. (1997). Commentary on Galatians. Oak Harbor, WA: Logos Research Systems, Inc.

The Source of True Assurance

Galatians 1:3–5 (NIV)

³ Grace and peace to you from God our Father and the Lord Jesus Christ, ⁴ who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, ⁵ to whom be glory for ever and ever. Amen.

In Luther's commentary he reminds us that the "grace and peace" offered by Paul in the name of our glorious Savior is co-joined to the theme of the epistle. "And these two words, grace and peace, comprehend in them whatsoever belongeth to Christianity. Grace releaseth sin, and peace maketh the conscience quiet." [1]  This, he would argue is the sum total of true Christianity and the necessary effect of true justification.  The forgiveness of sins is not of works or merit. It is of grace; and the peace of conscience that the world cannot give only comes through a righteousness not of our own. 

These are simple words but they are also the very stronghold of our assurance in times of temptation and trouble.  For in times of doubt "to be certainly persuaded in our hearts, that by grace alone, all other means either in heaven or in earth set apart, we have remission of sins and peace with God" [1] is are most strenuous battle.  But, Luther says,

"But in affliction and in the hour of death, the grace and favour of the world cannot help us, they cannot deliver us from affliction, despair and death. But when the grace and peace of God are in the heart, then is a man strong, so that he can neither be cast down with adversity, nor puffed up with prosperity, but walketh on plainly and keepeth the highway. For he taketh heart and courage in the victory of Christ’s death; and the confidence thereof beginneth to reign in his conscience over sin and death; because through him he hath assured forgiveness of his sins: which after he hath once obtained, his conscience is at rest, and by the word of grace is comforted." [1]

As we look at the text, why does the Apostle write, “Grace and peace to you from God our Father and the Lord Jesus Christ” (Galatians 1:3, NIV)?  Again we are given such help from this phrase.  The mysteries and incomprehensibility of God the Father is at best stunning.  And as to the issue of salvation and the assurance of that salvation, we might wonder how we are to embrace such grace and peace.  Paul reminds us to look to the Son ... look to Jesus.  This is not to divide the Godhead for indeed both are God.  But it is as we look to Jesus that we find the basis of our justification. "Whensoever thou hast to do therefore in the matter of justification, and disputest with thyself how God is to be found that justifieth or accepteth sinners: where and in what sort he is to be sought; then know thou that there is no other God besides this man Christ Jesus." [1]

Again, this is not to say that we are looking at two gods.  No, for the Apostle shows us that grace (forgiveness of sin) and peace of conscience flow from both the Father and the Son because they are co-equal, both God, very God.  And both mercies come from both the will of God and the will of Christ Jesus.  

The goal of justification is then summarized: “... to rescue us from the present evil age . . ..” (Galatians 1:4, NIV)  The Lord "gave Himself" to accomplish this. "The force and power of sin is set forth and amplified exceedingly by these words: 'Which gave himself for our sins.' Therefore here is to be marked the infinite greatness of the price bestowed for it, and then it will appear evidently that the power of it is so great, that by no means it could be put away, but that the Son of God must needs be given for it." [1]  The weight of our sins not only condemns, but it justifies.  Certainly we all stand guilty before God.  His Son came to deliver us from our sins. But we also note that the saving grace is also extended toward all our sins.

There is a sense here that we often overlook.  It is true that we need forgiveness of sins but we also need to be delivered from this evil kingdom.  No human effort can do that.  Only the grace of mercy of the Son of God can take sinners and deliver them from the rule and domain of this kingdom of darkness to the kingdom of Christ.  And this is all accomplished to the ultimate goal of the glory of God.

Any supposed salvation that robs God of His glory, that gives credence to man's effort, man's choices, man's merit robs the credit from God.  ““I am the Lord; that is my name! I will not yield my glory to another or my praise to idols.” (Isaiah 42:8, NIV).

Father there is so much pride-killing, hope reviving truth in these few verse of Your Word that it is hard to let it all sink in, take root and blossom.  Wow!  Incredible grace.  As the Heidelberg Catechism affirms this is our only hope in life and death.  Only You can forgive and deliver and do it all so You get all the glory and I get all the grace. What shall we say to these things, Father? How can we ever say thanks?  All I can think is to say with the Apostle, "Amen, amen, amen and amen!" To God be the glory, great things He hath done."   Praise forever be to You, Lord Jesus.

 

 

________________________________

1. Luther, M. (1997). Commentary on Galatians (Ga 1:3). Oak Harbor, WA: Logos Research Systems, Inc.

1 Clement Chapters XVI - XXX

First Epistle to the Corinthians

Clement of Rome 

Chapters XVI – XXX

 

Previously in the Blog I noted that Clement's approach to this sedition is to point out to the church the tragedy of envy and what it does to relationships. From Cain and Abel, even through to his contemporary era, he dramatically illustrates the devastation that arises from envy and jealousy. Following true Apostolic fashion he calls for repentance. Again referring back to the Scriptures, Clement points out the blessings that came to the saints of the past that sought to obey Christ in these areas of relationships.

Now, Clement reminds us of the greatest example of humility: the Lord Jesus Christ. “For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock.”[1] He then draws as support that classic passage in Isaiah 53, which Clement again attributes not just to Isaiah, but to the Holy Spirit Himself[2].   As a note, Dr. Coxe observes: “The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.”

The humility of the saints is another example that Clement employs, from Elijah to Moses.  An interesting observation from Chapter XVII is that Clement cites this quotation: ““I am but as the smoke of a pot,”[3] attributed to Moses.  This is likely a misquote and probably attributed to David, not Moses (“For I have become like a wineskin in the smoke, yet I have not forgotten your statutes.” (Psalm 119:83, ESV)).  His point of calling out the witness of the saints is:

“Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us; and let us look steadfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace.”[4]

He continues his argument to show the ordered, harmonious operation of the Universe.

 In this call for peace by our author, one might presume that peace is the avoidance of conviction or conflict.  He clarifies this when he writes:

 “Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God. Let us reverence the Lord Jesus Christ, whose blood was given for us . . ..”[5]

 At Chapter XXIII Clement moves his argumentation to the fact that we ought to live in such a way as anticipating the return of Jesus Christ and the resurrection of the dead unto judgment. “Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments.”[6]  And again “Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; so that, through His mercy, we may be protected from the judgments to come.”[7]

 Clement calls us to draw near to God (direct language from the Book of Hebrews) and returns to his exhortation:

“Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words.”[8]  

Clement, like the Apostle James understands that the verification and vindication of our salvation is more than just a profession of faith, but our manifestation of faith. “But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works.” (James 2:18, ESV)

Clement continues to shore up is argument for humility and avoidance of strife and sedition by Scripture.  He follows the Septuagint most closely and willingly imports other literature into his argument.  In Chapter XXV he even brings a fable into the argument.[9]He is profoundly Christological and seems to clearly understand the outworking of the Gospel in the lives of Believers.

---

[1] Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 570-571). Christian Classics Ethereal Library. Kindle Edition.

[2] Note in Chapter XXII, Clement attributes the Psalms to the inspiration of the Holy Spirit (Kindle Location 732)

[3] Ibid, (Kindle Locations 623-624).

[4] (Kindle Locations 673-676).

[5] (Kindle Locations 707-708).

[6] (Kindle Location 810).

[7] (Kindle Locations 836-838).

[8]  (Kindle Locations 869-871).

[9] This fable respecting the phœnix is mentioned by Herodotus (ii. 73) and by Pliny (Nat. Hist., x. 2.) and is used as above by Tertullian (De Resurr., §13) and by others of the Fathers.  (Kindle Locations 790-791)