JAMES A.E. MACLELLAN

Friday, March 20, 2015

Exegetical Paper - Hebrews 11:39–40

"³⁹ And all these, though commended through their faith, did not receive what was promised, ⁴⁰ since God had provided something better for us, that apart from us they should not be made perfect."

Historical Context

The assumption based upon the traditional title is that this letter is written to Hebrew Christians. The internal evidence supports that. The author is unknown. "It seems that the judgment expressed by Origen (d. c. a.d. 254) remains correct: “Who actually wrote the epistle, only God knows” (cited in Eusebius, Ecclesiastical History 6.25.14)."^{^[1]} The internal evidence does teach us something of the author though. He passed on greeting from those in Italy (13:24). He did have some knowledge of them and longed to be reunited with them (13:19). The audience was going through a time of persecution (10:32-34; 13:3, 23).

"Throughout the epistle the author stresses the continuity and flow between the Old Testament revelation and the new faith in Christ, emphasizing the superiority of both Christ and the new covenant which He initiated. In doing so he assures the Jewish Christians of the biblical heritage of the new covenant. He challenges them to run with endurance the race that is set before them (12:1), even as their Jewish ancestors had done in Old Testament times. In the exhortative style of the epistle we find encouragement, comfort, and warning."^{^[2]}

It is uncertain as to where the recipients live. Rome and Jerusalem have been considered but there is a lack of internal evidence to be conclusive. Dating of the document is also inconclusive but many historians place it around the mid 60's A.D.

Literary Genre and Structure

The epistle contains both the characteristics of a letter and a sermon. “I appeal to you, brothers, bear with my word of exhortation, for I have written to you briefly.” (Hebrews 13:22, ESV). The epistle is argumentative, comparing and contrasting what is better or superior. "The central motif of the book is the formula “better,” with the cluster of words “better,” “more,” and “greater” appearing a combined total of 25 times. The comparative motif, in which one thing is declared superior to another thing, is the main rhetorical strategy of the book." ^{^[3]} " The arguments from lesser to greater of 2:2, 3; 9:13, 14; 10:28, 29; and 12:25 (“if … how much more”) underscore the greater grace and glory, and the greater accountability, which have now arrived in the new covenant mediated by Jesus."^{^[4]} There are 2 main points:

I. Jesus Is Superior to Angelic Beings (1:1–2:18)

II. Jesus Is Superior to the Mosaic Law (3:1–10:18)

Based upon these propositions, the author then appeals to the reader to trust Christ and persevere in faith with Him (10:19–12:29). In his call to persevere, the writer then directs the reader to see:

a) That a Superior Covenant Implies Greater Responsibility (10:19–39)

b) Some Examples of the Life of Faith (11)

c) That Endurance is Necessary Until Christ Returns (12:1–17)

d) The Heavenly Jerusalem (The Kingdom) can Never be Destroyed (12:18–29)

The author's point is not simply that Jesus is superior, but the author leads the reader to see that all Scripture (i.e., Old Testament) is pointing to this reality and that the Hebrew scriptures find their fulfillment in Jesus. As noted by Leon Morris: "This means more than that specific prophecies are fulfilled in Jesus. Rather the thrust of the whole Old Testament is such that it leads inescapably to him."[5]

Authorial Intention

The theological and interpretative foundation is that the Old Covenant (i.e., Judaism) is not replaced, set aside by the New Covenant (i.e., Christianity) but in fact the Old Covenant is brought to its zenith by the New Covenant. Thus to reject Christianity and replace it with Judaism is the epitome of apostasy and demands extensive warnings. "Hebrews frequently encourages the audience to endure and warns against leaving Christ (2:1–4; 3:7–4:13; 5:11–6:12; 10:19–39; 12:1–29) . . . Around these passages the argument of the book progresses carefully."^{^[6]}

Immediate Context

Hebrews 11 provides the immediate context for the passage of study. Having defined the meaning of faith (11:1-3), the author shows by example the faith of those before the Flood, the Patriarchs, the Exodus generation and other servants of God. In all cases we learn that faith is determined by one's response of obedience to the promises of God (11:6, 17–19, 29). "These two verses [i.e., 11:39-40] are a summary of vv. 1–38, which forms a transition to the theme of endurance. Believers should understand themselves in continuity with this “cloud of witnesses” (12:1) and be encouraged by these exemplars of faith."^{^[7]} This is critical to our understanding. These heroes of the faith are one with us, not distinct with us. So verses 39-40 prove to be key verses that conclude the theological argument and bridge the reader into the exhortation.

English Translations

Hebrews 11:39–40 (AV)	Hebrews 11:39–40 (NASB95)	Hebrews 11:39–40 (NIV)	Hebrews 11:39–40 (NLT)
³⁹ And these all, having obtained a good report through faith, received not the promise: ⁴⁰ God having provided some better thing for us, that they without us should not be made perfect.	³⁹ And all these, having gained approval through their faith, did not receive what was promised, ⁴⁰ because God had provided something better for us, so that apart from us they would not be made perfect.	³⁹ These were all commended for their faith, yet none of them received what had been promised, ⁴⁰ since God had planned something better for us so that only together with us would they be made perfect.	³⁹ All these people earned a good reputation because of their faith, yet none of them received all that God had promised. ⁴⁰ For God had something better in mind for us, so that they would not reach perfection without us.

Grammatical Study

and all these	καὶ πάντες	All the above in Chapter 11 mentioned
though commended	μαρτυρέω	"bear witness" or give testimony to (note God is giving testimony of them!).
through their faith	πίστις	Faith (obedient response to the promises)
did not receive	εκομισαντο	Negative = did not get/receive
what was promised	ἐπαγγελία	Simply "the promise"
since God had provided something better for us	του θεου περι ημων κρειττον τι προβλεψαμενου	God foreseen something better for us (meaning Christians) (The indefinite pronoun leaves the precise nature of the blessing undefined.)
that apart from us	ινα μη χωριϚ ημων	That not apart from us
they should not be made perfect.	τελειωθωσιν	Perfect (the full and final accomplishment of God's plan of redemption)[8]

My Paraphrase

God's personal testimony commended all these people for their faith, but all of them had to wait to receive the final accomplishment of God's plan because part of God's plan was that their faith and our faith would come together in one glorious fulfillment.

Theology and Message

Hebrews 11:39-40 provides an important hinge to the theological argument that all the Old Testament prophecies flow into and find their grand fulfillment in Christ, thereby pressing the Christian to persevere and not go back under the promise but press on under the grand fulfillment. Implicit in these two verses is also the key to interpreting and understanding the Old Testament; and in fact granting insight into prophetic, if not apocalyptic scripture.

To be more specific, we need to ask, "What was promised?" And, secondly, we ask "What did God provide that is 'better for us'?" My argument is that both answers are the same. Leon Morris comments: "These heroes of the faith did not receive 'the promise' (ten epangelian) . . . here it is not a question of "the promises" but of "the promise." God made many promises to his people and kept them."[9] The promise and "what is better for us", contextually and logically are the same thing: the New Covenant. "'Something better for us' refers to the new covenant realities of the superior Son of God, with his superior priesthood, and the consequent eternal perfection of the faithful."^{^[10]} “Your father Abraham rejoiced that he would see my day. He saw it and was glad.”” (John 8:56, ESV)

The New Covenant was also the promise that the Old Testament saints looked for, longed for, yet never saw. That "hall of faith" mentioned and probably representative of all Old Testament saints did not receive the “better” promise – the promise of eternal inheritance in the New Covenant. “Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant” (Hebrews 9:15, ESV).

So this promise is all inclusive. It is ultimately about an eternal relationship with Jesus Christ, in the New Covenant, including perfected holiness, everlasting life, and an eternal inheritance. It's about 'heaven' and all that this means apart from just the spatial reality.

Another important question is why did they not receive it? The answer given in the text is that they were withheld this completion in the predetermining foreknowledge of God. God had foreordained that His people, together with the saints of Old and those in the Christian church, would TOGETHER, experience the consummation of all things. The implication is profound. It means that in God's plan for the ages, "no one part of the Body can . . . gain it's fulfillment independently." ^{^[11]} Believing Jews could not attain to eternal life apart from Church. And ironically, the Church could not do likewise apart from the inclusion of believing Jews. The People of God are complete only in this arrangement.

But having said that, it is equally as true that the faith expressed by the believing Jew was a true faith, looking forward to the Promise; even as ours is a true faith looking back. "The faith of OT saints looked forward to the promised salvation, whereas the faith of those after Christ looks back to the fulfillment of the promise. Both groups are characterized by genuine faith and are saved by Christ’s atoning work on the cross (cf. Eph. 2:8, 9)."^{^[12]}

"Without those of the New Covenant, even the mightiest champion of faith in the Old Testament could not be made perfect."^{^[13]} And if it were possible, none of us could experience eternal life either, for it was not to be completed "apart from us."

F. B. Meyer provides a great conclusion: "This chapter proves that the saints of all ages are essentially one. There is a link which unites them; a thrill which passes from hand to hand around the circle. One theme for many voices; one attitude for many faces; one inspiration for many hearts. The saints that lived before the Advent and those that have lived since are one in their faith in the living God, making the unseen visible, the distant near, and seeing the eternal through the transient and ephemeral."[14]

Thus in light of the epistle and exhortation, to fall back under the Old economy is to embrace the promise without the fulfillment; it is to see the shadows without the substance; and it is to look for Christ without being united to the God-Man, the Savior. But since none of that is true for the genuine believer (“. . . beloved, we feel sure of better things—things that belong to salvation” (Hebrews 6:9b, ESV), we press on knowing that we have come to an unshakeable, incorruptible eternal Kingdom.

Ray Stedman writes, "They [OT saints described in Heb 11] looked for more than their own personal satisfaction, but still longed to see God’s purposes fulfilled on earth. The something better for us denotes the reality we have found already in Christ, which the men and women of faith in the Old Testament would attain only after their earthly life ended. We are already recipients of the blessings of the new covenant. They would not fully know them till the resurrection. The New Jerusalem, come down from heaven to earth, in which God will dwell among us and by which all the supernal vision of the prophets will be fulfilled, blends the two peoples of God together."[15]

Homiletical Outline

Argument: The Old Testament saints are of the same faith as Christians

The Old Testament saints persevered having not received The Promise

Christians have received The Promise

Therefore: How much more should Christians persevere under adversity

I. The Grace of God to the Saints of Old.

a. He gave them great promises.

b. He enabled them to live by these promises.

c. He commended them for their lives of faith.

II. The Better Promise Given to the Church.

a. We have a Savior whom the Old Testament saints longed to see.

b. We have the perfection of the New Covenant which came with Christ.

III. Application

a. Romans 11:11-36

i. Do not be arrogant

1. Stand fast through faith

ii. Do not be unwise

1. Be aware of the mystery

iii. Ultimately whether Jew or Gentile it is about mercy

b. Hebrews 12:1-2

i. Persevere looking to Jesus

Closing Thought

"Salvation is social. It concerns the whole people of God. We can experience it only as part of the whole people of God. As long as the believers in OT times were without those who are in Christ, it was impossible for them to experience the fullness of salvation. Furthermore, it is what Christ has done that opens the way into the very presence of God for them as for us. Only the work of Christ brings those of OT times and those of the new and living way alike into the presence of God."[16]

d. died

c. about, approximately

^{^[1]} Crossway Bibles. (2008). The ESV Study Bible (p. 2357). Wheaton, IL: Crossway Bibles.

^{^[2]} Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2531). Nashville: Thomas Nelson.

^{^[3]} Crossway Bibles. (2008). The ESV Study Bible (p. 2359). Wheaton, IL: Crossway Bibles.

^{^[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 (Heb 1:1). Nashville: T. Nelson.

[5] Expositor's Bible Commentary, The, Pradis CD-ROM:Hebrews/Introduction to Hebrews/The Use of the Old Testament in Hebrews, Book Version: 4.0.2

^{^[6]} Crossway Bibles. (2008). The ESV Study Bible (p. 2358). Wheaton, IL: Crossway Bibles.

^{^[7]} Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Heb 11:39–40). Bellingham, WA: Logos Bible Software.

[8] The “perfecting” of a thing consists in the well-finishing of it, and a full accomplishment of all things appertaining thereto. There is no doubt that the ultimate reference of our text is to the eternal glory of the whole Family of Faith in heaven; yet we believe it also includes the various degrees by which that perfection is attained, and the means thereunto. - Pink, A. W. (2000). An Exposition of Hebrews (electronic ed., p. 890). Escondido, CA: Ephesians Four Group.

[9] Expositor's Bible Commentary, The, Pradis CD-ROM:Hebrews/Exposition of Hebrews/VIII. Faith (11:1-40)/H. The Promise (11:39-40), Book Version: 4.0.2

^{^[10]} Crossway Bibles. (2008). The ESV Study Bible (p. 2382). Wheaton, IL: Crossway Bibles.

^{^[11]} Westcott, B. F. (Ed.). (1903). The Epistle to the Hebrews the Greek text with notes and essays (3d ed., p. 384). London: Macmillan.

^{^[12]} MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 1919). Nashville, TN: Word Pub.

^{^[13]} Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2574). Nashville: Thomas Nelson.

[14] http://www.pleasantplaces.biz/books/meyer_daily5/0217.php

[15] http://preceptaustin.org/hebrews_1139-40.htm

[16] Expositor's Bible Commentary, The, Pradis CD-ROM:Hebrews/Exposition of Hebrews/VIII. Faith (11:1-40)/H. The Promise (11:39-40), Book Version: 4.0.2

HAPPY 23RD BIRTHDAY, COURTNEY

Twenty-three years ago today my life changed forever! Arriving in all her delightful glory, Courtney Debra MacLellan came into our lives. We were in the relatively obscure town of Vermilion under the care of one of the most experienced gynecologists in the area; and complications arose. Debra was rushed into surgery and I was left wondering what was going to happen. And then it happened!

The nurse came out of the OR holding a bundle of blankets. She said, "You have a baby girl. Do you want to bathe her?" Well bathing this little girl took on a whole new meaning a few years down the road, but right then I felt like I was holding the most precious article in the world. Bundled tighter than a bug in a rug and holding her close to my cheek, this little girl took to my nose like a leaky nipple.

A few hours later we were able to introduce Courtney Debra to her Mom. She arrived looking perfect with an identifiable birthmark that mirrored one that I have. This was my baby girl. And so the journey began – the incredible journey.

The first real diaper change was an event. I did not know that human waste looked like that. Fortunately her mother was able to calm my racing heart. It is the strangest thing, but some of the greatest laughter in those days happened on the change table. With her head back laughing and her feet extended in the air, Courtney learned a new praise and worship song entitled: Clap Your Feet All Ye People. And oh, those bath times. What a joy!

Every Saturday night I got to bathe the girls. Afterward, which proved to be prophetic, I'd get to do their hair. Sitting on the vanity, wrapped in a warm fuzzy towel, I'd ask Courtney, "So, ma'am, what color do you want your hair today?" Green or purple was standard fare. Then we’d blow dry that hair – something that has happened a myriad of times since – flipped under, not over!

And then almost every night just as she was tucked into bed, she heard this hope and prayer, "Courtney with God's help you're going to be a godly woman." How God has blessed me that I would see the day when that prayer has and is being answered. From the time Courtney would sit on our couch during family worship time, pretending to read (Saying, "Va, va, va, va, over and over again) to today, as she drenches her mind in the riches of God's Word, she has had a capacity for Truth that is truly a gift of the Holy Spirit.

Courtney is beautiful. We all see that. But she's beautiful on the inside. Courtney would give her most precious possession away, in a second, to someone who needed it. She loves children. Children cling to her like magnets. I think one reason that she loves the movie, The Sound of Music. She is the mirror image of Maria. This sober, quiet little girl comes alive with children. Actually she comes alive with anyone she knows well – especially around 9:00 p.m. Courtney can bring laughter into a room, in minutes. And when she launches into her unique dialect (called Court-an-ese) and starts reciting her made-up stories, like penguins going to Africa, she morphs into an amazing character.

From her youngest days, she reflected order and beauty. That was obvious. But one more thing that it obvious about Courtney, if you know her, is her love for dogs. Her favorite puzzle? Dog. Her favorite move: The Incredible Journey! (That video nearly got wore out!) Courtney's a dog girl. Her sharp photographer's eyes don't miss very much. She can spot deer that most people will drive by. She can shoot a .22 like a marksman. She can hit two gophers with one shot; and she can shoot a wedding that will bring years of memories to the surface.

Well Courtney, twenty-three years of memories can't sit on one page, but girl, it's 10:10 (inside joke)! I just got one more thing to say, "With God's help, you have become a godly lady." It doesn't get better than that! Happy Birthday! I love you.

Tuesday, March 17, 2015

The Relationship Between Israel and the Church

Of all I have read and the myriad of times that I've defended myself against the charge of "replacement" theology, these two paragraphs by Arthur Walkington Pink are succinct, scriptural and stunningly compelling:

In their crude and arbitrary attempts to rightly divide the word of truth, those calling themselves dispensationalists” have wrongly divided the family of God. The entire Election of Grace have God for their Father, Christ for their Saviour, the Holy Spirit for their Comforter. All who are saved, from the beginning to the end of earth’s history, are the objects of God’s everlasting love, share alike in the benefits of Christ’s atonement, and are begotten by the Spirit unto the same inheritance. God communicated to Abel the same kind of faith as He does to His children today. Abraham was justified in precisely the same manner as Christians are now (Rom. 4). Moses bore the “reproach of Christ,” and bad respect unto the identical “recompense of the reward” (Heb. 11:26) as is set before us. David was as truly a stranger and pilgrim on earth as we are (Ps. 119:9), and looked unto the same eternal pleasures at God’s right hand as we do (Ps. 16:11; 23:6).

The worst mistakes made by the “dispensationalists” grow out of their failures at the following points: first, to see the organic union between the Mosaic and Christian economies; second, to perceive that the “old covenant” and the “new covenant” were but two different administrations under which the blessings of the “everlasting covenant” are imparted; third, to distinguish between the spiritual remnant and the nation itself. The relation between the patriarchal and the Mosaic dispensations and this Christian era may be stated thus: they stood to each other, partly as the beginning does to the end, and partly as the shell does to the kernel. The former were preparatory, the latter is the full development—first the blade (in the patriarchal dispensation), then the ear (the Mosaic), and now the full corn in the ear, in this Christian era. In the former we have the type and shadow; in the latter, the antitype and substance. Christianity is but the full development of what existed in former ages, or a grander exemplification of the truths and principles which were then revealed. [1]

_________________________________________
1. Pink, A. W. (2000). An Exposition of Hebrews (electronic ed., p. 888). Escondido, CA: Ephesians Four Group.

Friday, March 6, 2015

A Prayer for Stewarding Our Theological Differences with Others - Scotty Smith

For those of you like me who are passionate about doctrinal precision and distinctive Christianity, I thought you might experience with me the challenge that Scotty Smith lays out in this prayer. Thank you Lord and thank you Scotty.

A Prayer for Stewarding Our Theological Differences with Others

Mar 06, 2015 | Scotty Smith

For the entire law is fulfilled in keeping this one command: “Love your neighbor as yourself.” If you bite and devour each other, watch out or you will be destroyed by each other. Gal. 5:14-15 (NIV)

For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away. 1 Cor. 13:9-10 (ESV)

Dear heavenly Father, there are so many reasons I’m looking forward to life in the new heaven and new earth. And though it’s not at the top of my list, perfected theological understanding among your children is going to be awesome. When your sons and daughters “bite and devour” one another, over Biblical and theological differences, no one could possibly grieve it more than you. Have mercy on us, Lord, have mercy on me.

O for the Day when we will no longer know in part or love in part—the Day when we will no longer label, dismiss, or marginalize one another, over our differing Biblical and theological understandings. When I think about it, Father, it’s rather absurd (and worse) that we who have been saved by your grace—from beginning to end, should ever resort to condescending, judgmental, dismissive attitudes with fellow brothers and sisters in Jesus.

Father, I can only speak for myself today about this matter. Please forgive me for leading with my rightness over my kindness, and for loving my theological tribe more readily and fully than those in other tribes. Forgive me for defending sovereign grace ungraciously; forgive me for thinking to myself, “I get the gospel so much more than they do”; forgive me for using Biblical knowledge to put up walls, rather than build bridges. Forgive me and free me, for living and loving to your glory, this very day. So very Amen I pray, in Jesus’ tender and triumphant name.

________________________________________________

SCOTTY SMITH

Scotty Smith is the founding pastor of Christ Community Church in Franklin, Tennessee. You can follow him on http://www.thegospelcoalition.org/blogs/scottysmith/

Thursday, March 5, 2015

Misused Bible Verses That Should Concern You – 2 Timothy 2:13

Does 2 Timothy 2:13 bring comfort to the faithless?

To deny sin in one’s life is to make him or her a liar (1 John 1:8). If we are Christians, we are all justified sinners. We are as Luther said: simul justus et peccator – simultaneously just and a sinner. Thank God for His immeasurable grace that will one day change that situation forever. “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.” (1 John 3:2, ESV). I recently heard a well-meaning, well-intentioned, sincere individual give testimony to God and offer praise to Him, noting that although that person acknowledged their faithlessness, God remained faithful.

Now there is truth to that. The point that God will not abandon His elect even though they are in the process of rugged, dogged sanctification. “God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.” (1 Corinthians 1:9, ESV). Now the problem exists when we quote 2 Timothy 2:13 to support the same truth. I contend that 2 Timothy 2:13 is actually saying something uniquely different. “If we are faithless, he remains faithful— for he cannot deny himself.” (2 Timothy 2:13, ESV).

Paul’s Second Letter to Timothy

It is agreed by all that this was Paul’s final letter as he was facing death – martyrdom. In the face of forsaken friends and certain execution, Paul writes a letter to Timothy to keep the faith and hang onto the hope. “Whereas 1 Timothy is intended to establish sound doctrine, 2 Timothy is intended to encourage steadfast Christian living in the face of threats and difficulties (1:8, 13; 2:1, 3, 5, 15; 3:1, 10–14; 4:1–5). The false teaching mentioned in the earlier letter is again in view (2:16–18). The theological message of 2 Timothy is that faithful Christian living demands the pursuit of godliness in the strength of Christ.”^{^[1]}

The Letter follows this pattern:

I. Salutation and Thanksgiving (1:1–5)

II. Exhortations to Boldness and Faithfulness (1:6–2:13)

III. The Problem of False Teachers (2:14–4:5)

IV. Paul’s Personal Relationship with Timothy (4:6–18)

V. Conclusion (4:19–22)^{^[2]}

So the passage we are studying falls within the script of “exhortations to boldness and faithfulness”. Paul’s endeavor in this section seems to be deal with the possible embarrassment that Timothy might have about Paul’s imprisonment (1:6-14); to give him some examples of unfaithfulness and faithfulness (1:15-18); and in Chapter 2, verses 1-13 encourage him to be strong and persevere. So it is important we read the context.

Context

¹ You then, my child, be strengthened by the grace that is in Christ Jesus, ² and what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also. ³ Share in suffering as a good soldier of Christ Jesus. ⁴ No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him. ⁵ An athlete is not crowned unless he competes according to the rules. ⁶ It is the hard-working farmer who ought to have the first share of the crops. ⁷ Think over what I say, for the Lord will give you understanding in everything. ⁸ Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, ⁹ for which I am suffering, bound with chains as a criminal. But the word of God is not bound! ¹⁰ Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory. ¹¹ The saying is trustworthy, for: If we have died with him, we will also live with him; ¹² if we endure, we will also reign with him; if we deny him, he also will deny us; ¹³ if we are faithless, he remains faithful— for he cannot deny himself.

We readily see that Paul is painting portraits for Timothy in this encouragement. As a son, he is to be a strong soldier. He is to live like an accomplished athlete and work hard like a farmer. Above all he is to look to Christ as the great example. Paul also uses himself as an example. He serves Christ for the sake of the Church. Then Paul uses a recognizable transition: “The saying is trustworthy.” “’For’ connects what he has been saying and the conclusions he now draws from his statements.”^{^[3]} Here’s the conclusion:

2 Timothy 2:11-13

¹¹ The saying is trustworthy, for: If we have died with him, we will also live with him; ¹² if we endure, we will also reign with him; if we deny him, he also will deny us; ¹³ if we are faithless, he remains faithful— for he cannot deny himself.

“In these three verses we find what is usually thought to be an early Christian hymn. It is in the typical form of Hebrew poetic parallelism—four "if" clauses, each followed by a balancing conclusion. The first two are positive, the other two negative.”[4] That is important to recognize.

Positively:

If we die with Him (referring to our union with Christ Romans 6:3–11) we will live with him.

If we endure/persevere through hardship and persecution we will reign with Him.

But negatively:

If we deny Him, He will deny us. This is a serious warning about falling away from the faith (“but whoever denies me before men, I also will deny before my Father who is in heaven.” (Matthew 10:33, ESV).

If we are faithless, then what? The word “faithless” is the Greek word: ἀπιστέω [pronounced ap·is·teh·o].^{^[5]} It is written in the present, active, indicative sense meaning that this is an ongoing settled case of what is true about the person. This is a person who is “refusing to believe in Jesus and obey him.” [6] “This refers to a lack of saving faith, not to weak or struggling faith. Unbelievers will ultimately deny Christ because their faith was not genuine (cf. James 2:14–26).”^{^[7]} This is not a Christian or a struggling Christian. This is an established unbeliever.

Conclusion

So the faithless person is an unbeliever and Paul writes that it in this case, “… he [God] remains faithful— for he cannot deny himself.” (2 Timothy 2:13, ESV). What is God faithful to? The answer is given to us in the next phrase: He cannot be unfaithful or deny Himself. God has to remain true to His self – His character. This is no comfort to those who are by nature unfaithful. Just as they are true to their nature, God is true to His. As MacArthur writes, “As faithful as Jesus is to save those who believe in Him (John 3:16), He is equally faithful to judge those who do not (John 3:18). To act any other way would be inconsistent with His holy, unchangeable nature. Cf. Heb. 10:23.”^{^[8]}

The Point? The unbelieving natural man does not change God’s faithfulness to His holy justice.

Application

Michael Patton provides a sober application: “This has significant implications to current discussions about the Gospel and how it is to be presented, especially with regard to the doctrine of hell. Would God really allow people he loves to go to hell? Of course. Why? Because he cannot deny himself, any more than he can hand in his job resignation.”[9]

Does 2 Timothy 2:13 bring comfort to the faithless. Not a chance. It provides the fiercest warning to those who refuse to repent and believe. The faithless are unbelievers. To each of them they can expect God to remain true to His Word and true to His character.

^{^[1]} Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., 2 Ti 1:1). Nashville: Thomas Nelson.

^{^[2]} 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 Ti 1:1). Nashville: T. Nelson.

^{^[3]} Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2512). Nashville: Thomas Nelson.

[4] Expositor's Bible Commentary, The, Pradis CD-ROM:2 Timothy/Exposition of 2 Timothy/V. Suffering and Glory (2:8-13), Book Version: 4.0.2

^{^[5]} Strong, J. (2001). Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software.

[6] Expositor's Bible Commentary, The, Pradis CD-ROM:2 Timothy/Exposition of 2 Timothy/V. Suffering and Glory (2:8-13), Book Version: 4.0.2

^{^[7]} MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 1877). Nashville, TN: Word Pub.

^{^[8]} MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 1877). Nashville, TN: Word Pub.

[9] http://www.reclaimingthemind.org/blog/2012/08/if-we-are-faithless-he-remains-faithful-and-other-bad-interpretations/

Monday, March 2, 2015

Misused Bible Verses That Should Concern You – Colossians 3:15

Does Colossians 3:15 Grant God’s Peace in Decision-Making?

“It’s OK, Pastor Jim, I have peace about the decision.” I’ve heard that more times than I want to count. I’d like to respond by saying, “I don’t have peace about your peace.” Joyce Meyer isn’t the only Bible teacher that teaches this, but she’s a prominent one. She writes, “Colossians 3:15 clearly tells us how. It says, And let the peace (soul harmony which comes) from Christ rule (act as umpire continually) in your hearts [deciding and settling with finality all questions that arise in your minds....If you follow God's leadership, you will have peace, joy, righteousness, and you'll bear good fruit. What you won't be is confused and frustrated.”[1] My issue isn’t how to make decisions. The best teaching on that I’ve ever encountered is HERE. My issue isn’t Joyce Meyer (although she does come with some serious baggage). The point is, “Does Colossians 3:15 teach us that peace is an indicator that we are in God’s will?”

Paul's Letter to the Colossians

Like many of Paul’s epistles, he was offering a defense for the Gospel, refuting false teachers who wanted to bring the Christians under legalism. In this magisterial work, Paul shows the superiority of Christ over all human philosophies and traditions. Paul then encouraged the Colossian Christians on the basis of the true Gospel to live their lives in keeping with those Gospel truths. “God has already accepted them by virtue of their union with Christ in His death and resurrection. While there is a perfection, or maturity, that still stands before them as a goal (1:22, 23, 28), they are already “complete in Him,” the perfect One (2:10).”^{^[2]} The key verse is “Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.” (Colossians 2:6–7, ESV)

Having established the doctrinal foundation including a glorious expression of the superiority of Christ, the Apostle focuses on practical living issues in the Christian life (3:5–4:6). They include:

A. Dealing with the sins of the past (3:5–11)

B. Putting on the virtues of Christ (3:12–17)

C. Living in the Christian household (3:18–4:1)

D. Persistence in prayer (4:2–4)

E. Good behavior toward those outside the community (4:5–6)^{^[3]}

Immediate Context: Colossians 3:12–17 (ESV)

The immediate context of verse 15 starts at verse 12:

¹² Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, ¹³ bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. ¹⁴ And above all these put on love, which binds everything together in perfect harmony. ¹⁵ And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. ¹⁶ Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. ¹⁷ And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. “

Prior to this paragraph, in verse 11, Paul teaches us that the Church is one. Issues of ethnicity, social status, etc. have no part in the Body of Christ. He then appeals for unity and a lifestyle characterized by forgiveness, humility and gentleness. It is at this point that the Apostle writes, “And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful.” (Colossians 3:15, ESV). Notice the amplifying phrase “indeed you were called in ONE body.” [Emphasis mine].

The Greek word translated peace (εἰρήνη [pronounced i·ray·nay] can be translated in a subjective sense (a warm, abiding, comforting sense) or in an objective sense (there is peace between those two warring nations). As to how it is translated depends on the context. The context here is clearly division, conflict and discord the Church. To eliminate that, Paul, says, “Let peace rule.” The Greek word for rule depicts the role of an umpire. The umpire’s rule is don’t disturb the peace!

Summary

Expositors have often noted the similarity between Paul’s letter to the Ephesians and Colossian letter. In the former letter we note in Ephesians 4:1–3 (ESV),

¹ I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, ² with all humility and gentleness, with patience, bearing with one another in love, ³ eager to maintain the unity of the Spirit in the bond of peace.

The similarity is obvious. “Peace with God and with one another is the unifying bond that holds all together.”^{^[4]} Dr. Kent Hughes applies this very practically asking, “How much misery we would avoid if we permitted “the peace of Christ” to umpire in our hearts. How many words we would hold back if he were the arbitrator in our lives?”[5]

Application

The KJV Study Bible comments: “That Paul's intent is that when believers are at odds with each other, whatever course of action best maintains peace and fosters harmony is the course to be taken.”[6] Or as James wrote, “But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.” (James 3:17, ESV).

Oh, and on decision-making? Some of the toughest decisions I have made; and those that were clearly right, brought me no peace. I understand that because I know that my flesh fights with the Spirit. Maintaining a peace with God often creates a war in my heart.

[1] https://www.joycemeyer.org/articles/ea.aspx?article=following_peace_to_make_the_right_decisions

^{^[3]} Crossway Bibles. (2008). The ESV Study Bible (p. 2292). Wheaton, IL: Crossway Bibles.

^{^[4]} Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2416). Nashville: Thomas Nelson.

[5] (Hughes, R. K.: Colossians and Philemon: The Supremacy of Christ. Preaching the Word. Westchester, Ill.: Crossway Books) quoted in http://www.preceptaustin.org/colossians_315-16.htm

[6] http://www.preceptaustin.org/colossians_315-16.htm