" Therefore, with your minds ready for action, be serious and set your hope completely on the grace to be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the desires of your former ignorance. 15 But as the One who called you is holy, you also are to be holy in all your conduct; 16 for it is written, Be holy, because I am holy." (1 Peter 1:13-16, HCSB).
After describing in the past several verses the hope we have in our salvation and how great it is, Peter then transitions to the practical. "Therefore" signals the change in thought. Now that he has effectively reminded us of how blessed we are, that we have a living hope in Christ, and that this great plan of God long awaited has been now entrusted to us; we ought to live with that in mind.
Peter describes this as having our "minds ready for action". In the Greek, this phrase is "anazōnnymi ho osphys", which is a military term that he is using figuratively. "anazōnnymi" has the meaning of preparing, girding up, being ready. In this specific usage, it also conveys the idea that this is done figuratively. "ho" is the article, "for". "osphys"refers to the body, specifically of it being dressed, ready for service, or for action. Put together, it gives us a picture of being ready for action, and conveys the idea of preparing for battle. Since it is speculated that Peter wrote this while in Rome, it could be very likely he, like Paul in Ephesians 6, was drawing on the imagery of a Roman soldier preparing for battle. Therefore, in view of God's great salvation given to us, we need to be ready mentally for action.
In addition to being mentally prepared for action, we are also exhorted to set our hope, our confidence on the grace to be given us through Christ. Specifically, the focus seems to be on the coming grace that has not yet been given. The passage seems clear on this: "the grace to be brought to you at the revelation of Jesus Christ." The way this is worded indicates that this grace is the culmination of God's redemptive plan through Christ, when He comes again and sets all things under His feet. At that time, His grace will fully redeem us, and we will be washed clean. Not only are we to be prepared for action, but we must also keep the end in mind - Christ will return, and and His grace will be given.
So far, both of the applications from the realization of the great salvation given to us are primarily mental: be mentally prepared, and set your hope on Christ's return and giving of grace. Now, Peter transitions to action. In essence he gives a call to be set apart, to be holy.
As obedient children, we are not to be conformed to our old self, the old desires and old habits. In the Greek, this gives the imagery of our former desires and lusts. Those things which so captivated us before we were redeemed should no longer captivate us or draw us in. We are a new creature, with new desires, and it is counter our nature to go back to the lusts of our old life. Instead, as God - the One who called us, and drew us out of our old, desperately wicked lives - is holy, so also we should be holy.
To be holy is to be set apart, pure. In the same way that God is holy, completely apart from sin and corruption, so we too ought to be holy in our conduct. Unfortunately, we don't often focus on this anymore in our Western Christianity. There was a recent article on the website, Mere Orthodoxy that discussed this problem and the need to be holy. While I believe he could have more strongly described what it looks like to be holy, I did appreciate his accurate portrayal of how far we as Western Christians have gotten away from this need to be holy.
The author, Brett McCracken, writes at the beginning of his article, "How are Christians set apart or distinct from the unbelieving world? When push comes to shove, would any observer be able to pick today’s edgy/authentic/real/raw/not-your-grandmother’s Christian out of the proverbial crowd? In what ways are we embodying the call to be salt and light, a city on a hill (Matt. 5:13–16), and a “royal priesthood” called out of darkness and into light (1 Peter 2:9)?" These are good questions to ask and consider as we look at what it means to be holy. How are we are we the salt and light of the world if we are indistinguishable from the world with the same vices, the same love for pop culture, the same habits, etc.? This is not what we are called to be.
The author concludes the article by noting this, "Friends: let’s stop deluding ourselves in thinking that by shirking holiness we’re advancing the cause of Christ by “breaking stereotypes” people might have of Christians. All we’re actually doing is demeaning the name of Christ by cheapening the cost of discipleship. We can do better than that." Holiness is far more important than being culturally relevant; in fact, you won't find a command to be culturally relevant in scripture but you will find numerous places where we are called to be holy.
So what does this look like, to be holy? To be holy means to be different, set apart. It means setting our minds on things above (Colossians 3:2), to keep oneself unstained from the world and to look after the poor and widowed. (James 1:27). It also means to not love the world or the things of the world. (1 John 2:15), and to not be conformed to the patterns and thoughts of this world (Romans 12:2). This also means that while we are in the world, we are not of the world (John 17:11-16). To be holy, "hagios", is to be pure, unstained. The word "holy" is frequently used in scripture, implying that this is an important concept. Peter makes this clear by referring to the Old Testament command in Leviticus 11:44-45, 19:2, 20:7 where God called His people then and His people now to holiness.
"And if you address as Father the One who judges impartially based on each one’s work, you are to conduct yourselves in fear during the time of your temporary residence. 18 For you know that you were redeemed from your empty way of life inherited from the fathers, not with perishable things like silver or gold,19 but with the precious blood of Christ, like that of a lamb without defect or blemish. " (1 Peter 1:17-19, HCSB)
Peter continues this thought of being holy and applies it to how we ought to live in light of God's coming judgement. We address God as our Father, and rightfully so. However, Peter points out that we must not forget that He is also our Lord and Judge. While our salvation is certainly not based on our works, or our holiness, we will be called to give an account for our lives on earth. Every man's work will be tested by the impartial Judge. 1 Corinthians 3:12-15 also gives us a similar picture of our work being tried by fire to show the value of our works. Again, this is not connected to our salvation, which the passage in 1 Corinthians makes clear. But what is also clear is that God will call us to give an account on how we lived our lives. With this in mind, we need to live holy lives that please Him. We are here on earth only a temporary time and every moment counts.
Peter does make it clear that while we are accountable to God for how we live, we also know that what we do will not save us. It is only through the blood sacrifice of Christ that we are redeemed. No earthly power or currency could redeem us from our broken, sinful condition. Such things are only temporary and will pass away. There was no hope for anything better for us. But now, through Christ's blood there is hope; and a new life of holiness to which we are called.
" 20 He was chosen before the foundation of the world but was revealed at the end of the times for you 21 who through Him are believers in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God." (1 Peter 1:20-21, HCSB)
Christ was plan "A". When man sinned, God was not scrambling around, trying to find a new solution, a new way to win man back to Himself. Peter makes it clear- Christ was chosen before the foundations of the earth was made. Before the first man, Adam, took his first breath, God had already determined that Christ would come as a man, the last Adam. While I struggle to fully wrap my mind around this, even before Adam and Eve were made, God knew that they would fall away, and He had already established a plan to bring them back. And now, it is revealed to us. We, who believe, have the privilege of receiving this salvation.
Through God, we can believe. This too, is hard for me to understand, but this passage seems to make clear that believing is a two-way street in that it is something we do, but we are enabled to do it by God's power. God, who is the Author of Christ's resurrection, enables us to believe in Christ. The end result is that He is glorified.
"By obedience to the truth, having purified yourselves for sincere love of the brothers, love one another earnestly from a pure heart, 23 since you have been born again—not of perishable seed but of imperishable—through the living and enduring word of God. 24 For all flesh is like grass, and all its glory like a flower of the grass. The grass withers, and the flower falls, 25 but the word of the Lord endures forever. And this is the word that was preached as the gospel to you." (1 Peter 1:22-25, HCSB).
Peter continues on the theme of being holy, living a set-apart life. In obedience to the truth, the gospel, God's commands to us, we are to love one another. This can only truly happen when we are living a holy life. Peter makes it clear - we need to be purified in order to be able to earnestly love from a pure heart. When we set ourselves apart unto God, we can better love one another. We are commanded to love in this pure way. I believe this makes clear the kind of community we ought to be for each other.
This holiness can not come from ourselves but from God. In the same way, our love comes from God because God is love. Since we have been born again into eternal life, of an imperishable seed, we are his children. We are, in a sense, offspring of Love, and therefore it is Him working through us - through His living and enduring Word - that we can love each other in this pure and holy manner toward which Peter exhorts us.
Everything else will fade. All flesh is as grass. This idea appears many times throughout the Old Testament. But, in contrast, God's word remains forever. Peter quotes here from Isaiah 40:6-8, and it illustrates marvelously that God's word never fades or perishes. And, this word has been preached to us, calling us to be Holy.
Therefore, in light of this great salvation, and God's enduring Word, we ought to be Holy, to honor Him with our lives, for He has saved us by His might and will one day call us to account for how we lived this new life. He has made it clear what He desires of us; we must choose to obey.
Please feel free to contribute! If you have anything to add, or an additional point to make from this passage, please make your voice heard in the comments. May we encourage each other into deeper study and awe of Christ and His works in us!
Thoughts and musings on following Christ, becoming a Warrior Poet, and living as a Disciple.
Monday, July 22, 2013
Tuesday, July 16, 2013
Hope in Christ- 1 Peter 1:1-12
"Peter, an apostle of Jesus Christ:
To the temporary residents dispersed in Pontus, Galatia, Cappadocia, Asia, and Bithynia, chosen according to the foreknowledge of God the Father and set apart by the Spirit for obedience and for sprinkling with the blood of Jesus Christ.
May grace and peace be multiplied to you." (1 Peter 1:1-2, HCSB)
Peter opens this letter in a similar fashion to most of the other epistles in the New Testament. If you are like me, when I read the Bible, it can be all too easy to kind of skip over the greetings in the epistles. (Similar to the phenomenon of skipping through the genealogies: "Adam begat.... Jesus") However, when we take the time to carefully read through, there can be some interesting content to discover. This opening to Peter's first epistle is no different.
The first thing of note is that Peter addresses his audience as "temporary residents". In other translations, they are referred to as "strangers". In the original Greek, the word is "parepidēmos" which comes from two primary words, "para", meaning contrary, or different; and "dēmos", which means people or a crowd. In essence, the idea associated with this word is to be different from the crowd, to be an alien alongside. That is why the word translates best as "resident foreigner", or "temporary residents" in the HCSB. This word appears two other times in the NT, one of which also appears in this epistle, 1 Peter 2:11. The other reference is Hebrews 11:13. Both times, the usage and context confirms the same picture given here in Peter's address to his audience, that of his readers being aliens in their areas of residence.
There is some debate whether Peter is addressing the Jewish Christians dispersed among the nations, or just Christians in general - Jew or Gentile. Without getting too much into the details of the debate for the sake of brevity, suffice it to say that is seems a very reasonable conclusion that Peter in fact has the general Christian populace in mind as he addresses this epistle. Why make this point? For two reasons that impact how we read these first few verses. First, by noting that both Gentiles and Jews are addressed here, the focus is not on the Jews being displaced from their home, but instead a poignant reminder that all of us who follow Christ are only temporary residents here on earth, aliens in a foreign land. This realization should impact how we live out our lives. Second, if this letter was addressed only to Jewish Christians, an argument could be made that the content of 1 Peter does not fully apply to us since most of us are not Jewish Christians. This, however, is not the case. Because it seems more likely that this address is meant for all Christians, that we had best pay close attention as the content is very applicable to all of us.
Moving on to verse two, we then find a conundrum of sorts (for our theology, that is). "... chosen according to the foreknowledge of God the Father and set apart by the Spirit for obedience and for sprinkling with the blood of Jesus Christ." For some, these verses are a good support for the doctrine of Predestination. It is not my intent to spend a lot of time discussing this here, (though it is certainly fine if one wants to discuss it in the comments) however, I will point out that regardless your view on what this verse specifically means, I think the focus is more on the fact that we are chosen to be set apart, a theme Peter explains more later in the epistle. Specifically, we are to be set apart to obedience. Obedience shows our faith in Christ. Dietrich Bonhoeffer, in his book, The Cost of Discipleship, says it well: "Only he who believes is obedient, and only he who is obedient believes." (Bonhoeffer, 1995, 63).
"Praise the God and Father of our Lord Jesus Christ. According to His great mercy, He has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead and into an inheritance that is imperishable, uncorrupted, and unfading, kept in heaven for you. You are being protected by God’s power through faith for a salvation that is ready to be revealed in the last time. You rejoice in this, though now for a short time you have had to struggle in various trials so that the genuineness of your faith—more valuable than gold, which perishes though refined by fire—may result in praise, glory, and honor at the revelation of Jesus Christ. You love Him,though you have not seen Him. And though not seeing Him now, you believe in Him and rejoice with inexpressible and glorious joy, because you are receiving the goal of your faith, the salvation of your souls." (1 Peter 1:3-9, HCSB).
Peter then transitions from the greeting to what some call a hymn of praise. This section sums up well the glory and the triumph of the Gospel in us. Because of God's great and abundant mercy, we now have new life. We have a living hope in Christ's resurrection. The Greek gives a picture that we have an unshakable confidence in Christ's work; "hope" can also be translated "confidence". The focus on the new birth also brings to mind other passages that make it clear that in Christ, we are a new creation, a new creature. The old self, desperately trapped and enslaved to sin is discarded like an old garment.
Further, the focus is not only on what Christ has done, but also on what awaits us. Peter describes it as an imperishable, un-corruptible inheritance. Peter's description here reminds us of what Jesus said in Matthew 6:19-21: "Don’t collect for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. But collect for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves don’t break in and steal. For where your treasure is, there your heart will be also." (HCSB). In reminding of us of what Jesus said regarding our heavenly treasure, it does not seem to far a stretch to think that he also intends to remind his readers that the value of this imperishable inheritance far outweighs anything here on earth. This is an important note, especially in light of the context of this book. In spite of persecution, danger, hardship, loss of possessions or even death, all that truly matters can not be taken away or destroyed. Our salvation in Christ, our relationship that has been restored with Him - nothing can take that away, no matter what happens in the body here. The next verse (5) makes it clear that it is through God's power that our salvation is protected. God's power, working through our faith, will ultimately redeem us, and make us new.
Next, in verse 6, Peter makes it clear why it is important to remember that our salvation will never perish, being held secure through God's power. Despite the current trials the Christian readership of that time was facing, our faith can hold on. In fact, Peter points out, our faith is strengthened through trials, refined as gold is by fire, burning off all the impurities. This image of the gold and precious metals being refined by fire is also brought to mind in James 1:3, where James writes how the "testing of your faith produces endurance." (HCSB). Peter also makes it clear that the refining of our faith is not to bring more attention or accolades on us, but rather to bring praise, honor and glory to Christ, who gave us life. He is the object of our faith and it is He who receives all the glory from the refinement brought by suffering. I do not think it implausible to suggest that He allows suffering in our lives primarily so He can receive the glory and honor due Him as our faith get refined.
While we do not see Christ, we love Him. Because we believe without seeing, we can rejoice because He is working in us, bringing about our salvation. His works are clearly visible even when His presence is not. Therefore, we can rejoice because of His work, because it is so visibly displayed in us as he transforms us into new creatures.
Peter then reminds us just how special this salvation really is: "Concerning this salvation, the prophets who prophesied about the grace that would come to you searched and carefully investigated. They inquired into what time or what circumstances the Spirit of Christ within them was indicating when He testified in advance to the messianic sufferings and the glories that would follow. It was revealed to them that they were not serving themselves but you. These things have now been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven. Angels desire to look into these things. " (1 Peter 1:10-12, HCSB).
This salvation that Christ has brought to us has been sought after and looked forward to for many, many years. All of the Old Testament looked forward to this. The prophets have long foretold and sought after God's redemptive plan. Literally, in the Greek, they "ekzēteō" these things, meaning they craved, sought after the Good News revealed by God through Christ. They eagerly sought out all the details that God would reveal to them. "Ekzēteō" also has the sense of "to demand", which could also imply that these prophets of old wrestled with God to know more about this wonderful grace that was coming.
Thanks to their determination, the sufferings of Christ, and His glorification were well foretold. Isaiah 55 is just one good example. And now, we benefit from their investigative search into the mysteries of God's plan. They were seeking these things not only for their benefit, but primarily so those who would come after would know in what manner God's promises would be revealed. They would be able to know, as it occurred, that God's redemptive plan was unfolding. Now, this glorious Gospel has been revealed and proclaimed. The good news eagerly sought after is now revealed in whole. We are now privileged partakers of this plan of salvation, a plan that even angels desired to look into because the weight of this good news and all the Christ has done is so enormous.
We see then, in these first few verses, just how privileged we are. Our salvation through Christ is of priceless worth. Giving up everything to follow Him is well worth the cost. We are merely trading what is perishable for what is imperishable. The sufferings we face only serve to grow our faith, to the glory and praise to Him. Further, this salvation has longed been anticipated and sought after. Many have gone before us who have longed to see the things we see and to read the things we read, regarding this Gospel. May we never take our position in Christ for granted. In the face of difficult and trying circumstances, we can rest in the unshakable assurance of Christ. Jim Elliott summed this up well when he said, "He is no fool to give up what he cannot keep to gain what he cannot lose." May we never forget that no matter the political situation, or our current circumstance, we have an imperishable inheritance waiting for us, to the glory and praise of Christ.
Please feel free to contribute! If you have anything to add, or an additional point to make from this passage, please make your voice heard in the comments. May we encourage each other into deeper study and awe of Christ and His works in us!
The first thing of note is that Peter addresses his audience as "temporary residents". In other translations, they are referred to as "strangers". In the original Greek, the word is "parepidēmos" which comes from two primary words, "para", meaning contrary, or different; and "dēmos", which means people or a crowd. In essence, the idea associated with this word is to be different from the crowd, to be an alien alongside. That is why the word translates best as "resident foreigner", or "temporary residents" in the HCSB. This word appears two other times in the NT, one of which also appears in this epistle, 1 Peter 2:11. The other reference is Hebrews 11:13. Both times, the usage and context confirms the same picture given here in Peter's address to his audience, that of his readers being aliens in their areas of residence.
There is some debate whether Peter is addressing the Jewish Christians dispersed among the nations, or just Christians in general - Jew or Gentile. Without getting too much into the details of the debate for the sake of brevity, suffice it to say that is seems a very reasonable conclusion that Peter in fact has the general Christian populace in mind as he addresses this epistle. Why make this point? For two reasons that impact how we read these first few verses. First, by noting that both Gentiles and Jews are addressed here, the focus is not on the Jews being displaced from their home, but instead a poignant reminder that all of us who follow Christ are only temporary residents here on earth, aliens in a foreign land. This realization should impact how we live out our lives. Second, if this letter was addressed only to Jewish Christians, an argument could be made that the content of 1 Peter does not fully apply to us since most of us are not Jewish Christians. This, however, is not the case. Because it seems more likely that this address is meant for all Christians, that we had best pay close attention as the content is very applicable to all of us.
Moving on to verse two, we then find a conundrum of sorts (for our theology, that is). "... chosen according to the foreknowledge of God the Father and set apart by the Spirit for obedience and for sprinkling with the blood of Jesus Christ." For some, these verses are a good support for the doctrine of Predestination. It is not my intent to spend a lot of time discussing this here, (though it is certainly fine if one wants to discuss it in the comments) however, I will point out that regardless your view on what this verse specifically means, I think the focus is more on the fact that we are chosen to be set apart, a theme Peter explains more later in the epistle. Specifically, we are to be set apart to obedience. Obedience shows our faith in Christ. Dietrich Bonhoeffer, in his book, The Cost of Discipleship, says it well: "Only he who believes is obedient, and only he who is obedient believes." (Bonhoeffer, 1995, 63).
"Praise the God and Father of our Lord Jesus Christ. According to His great mercy, He has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead and into an inheritance that is imperishable, uncorrupted, and unfading, kept in heaven for you. You are being protected by God’s power through faith for a salvation that is ready to be revealed in the last time. You rejoice in this, though now for a short time you have had to struggle in various trials so that the genuineness of your faith—more valuable than gold, which perishes though refined by fire—may result in praise, glory, and honor at the revelation of Jesus Christ. You love Him,though you have not seen Him. And though not seeing Him now, you believe in Him and rejoice with inexpressible and glorious joy, because you are receiving the goal of your faith, the salvation of your souls." (1 Peter 1:3-9, HCSB).
Peter then transitions from the greeting to what some call a hymn of praise. This section sums up well the glory and the triumph of the Gospel in us. Because of God's great and abundant mercy, we now have new life. We have a living hope in Christ's resurrection. The Greek gives a picture that we have an unshakable confidence in Christ's work; "hope" can also be translated "confidence". The focus on the new birth also brings to mind other passages that make it clear that in Christ, we are a new creation, a new creature. The old self, desperately trapped and enslaved to sin is discarded like an old garment.
Further, the focus is not only on what Christ has done, but also on what awaits us. Peter describes it as an imperishable, un-corruptible inheritance. Peter's description here reminds us of what Jesus said in Matthew 6:19-21: "Don’t collect for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. But collect for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves don’t break in and steal. For where your treasure is, there your heart will be also." (HCSB). In reminding of us of what Jesus said regarding our heavenly treasure, it does not seem to far a stretch to think that he also intends to remind his readers that the value of this imperishable inheritance far outweighs anything here on earth. This is an important note, especially in light of the context of this book. In spite of persecution, danger, hardship, loss of possessions or even death, all that truly matters can not be taken away or destroyed. Our salvation in Christ, our relationship that has been restored with Him - nothing can take that away, no matter what happens in the body here. The next verse (5) makes it clear that it is through God's power that our salvation is protected. God's power, working through our faith, will ultimately redeem us, and make us new.
Next, in verse 6, Peter makes it clear why it is important to remember that our salvation will never perish, being held secure through God's power. Despite the current trials the Christian readership of that time was facing, our faith can hold on. In fact, Peter points out, our faith is strengthened through trials, refined as gold is by fire, burning off all the impurities. This image of the gold and precious metals being refined by fire is also brought to mind in James 1:3, where James writes how the "testing of your faith produces endurance." (HCSB). Peter also makes it clear that the refining of our faith is not to bring more attention or accolades on us, but rather to bring praise, honor and glory to Christ, who gave us life. He is the object of our faith and it is He who receives all the glory from the refinement brought by suffering. I do not think it implausible to suggest that He allows suffering in our lives primarily so He can receive the glory and honor due Him as our faith get refined.
While we do not see Christ, we love Him. Because we believe without seeing, we can rejoice because He is working in us, bringing about our salvation. His works are clearly visible even when His presence is not. Therefore, we can rejoice because of His work, because it is so visibly displayed in us as he transforms us into new creatures.
Peter then reminds us just how special this salvation really is: "Concerning this salvation, the prophets who prophesied about the grace that would come to you searched and carefully investigated. They inquired into what time or what circumstances the Spirit of Christ within them was indicating when He testified in advance to the messianic sufferings and the glories that would follow. It was revealed to them that they were not serving themselves but you. These things have now been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven. Angels desire to look into these things. " (1 Peter 1:10-12, HCSB).
This salvation that Christ has brought to us has been sought after and looked forward to for many, many years. All of the Old Testament looked forward to this. The prophets have long foretold and sought after God's redemptive plan. Literally, in the Greek, they "ekzēteō" these things, meaning they craved, sought after the Good News revealed by God through Christ. They eagerly sought out all the details that God would reveal to them. "Ekzēteō" also has the sense of "to demand", which could also imply that these prophets of old wrestled with God to know more about this wonderful grace that was coming.
Thanks to their determination, the sufferings of Christ, and His glorification were well foretold. Isaiah 55 is just one good example. And now, we benefit from their investigative search into the mysteries of God's plan. They were seeking these things not only for their benefit, but primarily so those who would come after would know in what manner God's promises would be revealed. They would be able to know, as it occurred, that God's redemptive plan was unfolding. Now, this glorious Gospel has been revealed and proclaimed. The good news eagerly sought after is now revealed in whole. We are now privileged partakers of this plan of salvation, a plan that even angels desired to look into because the weight of this good news and all the Christ has done is so enormous.
We see then, in these first few verses, just how privileged we are. Our salvation through Christ is of priceless worth. Giving up everything to follow Him is well worth the cost. We are merely trading what is perishable for what is imperishable. The sufferings we face only serve to grow our faith, to the glory and praise to Him. Further, this salvation has longed been anticipated and sought after. Many have gone before us who have longed to see the things we see and to read the things we read, regarding this Gospel. May we never take our position in Christ for granted. In the face of difficult and trying circumstances, we can rest in the unshakable assurance of Christ. Jim Elliott summed this up well when he said, "He is no fool to give up what he cannot keep to gain what he cannot lose." May we never forget that no matter the political situation, or our current circumstance, we have an imperishable inheritance waiting for us, to the glory and praise of Christ.
Please feel free to contribute! If you have anything to add, or an additional point to make from this passage, please make your voice heard in the comments. May we encourage each other into deeper study and awe of Christ and His works in us!
Saturday, July 13, 2013
A look into First Peter (an Introduction)
To start out, I thought it beneficial to study 1 Peter. There is a lot of valuable content in this little book, with significant application and relevance for us today. (And even more so now as we see the current attitude toward Christianity is changing) With any Bible study, a look into the surrounding context of the culture, history, setting, etc can be helpful and inform our interpretations as we progress through the book. By understanding the circumstances of the time when Peter wrote this epistle, we can better get a picture of what was on his mind as he wrote, and what kind of trials and sufferings he was referring to when he addressed the other believers.
First, it must be noted that 1 Peter was "political" in a sense; more so than any other NT book up to this point. While there are certainly other passages in other books that discuss the relationship of the Church to the government, this book seems to zero in on this more, and for good reason. First Peter was written roughly between AD 62-64 - a time when Christianity was beginning to come under public scrutiny and the Roman government began to look at Christianity as a threat. While the extent of the persecution during the time of this writing was not as severe as it would later become under the Roman regime, things were certainly unsettling.
Part of the "problem"was that Christianity was beginning to be noticed. Merrill Tenney notes on their faith and their message that "Their firm adherence to belief in an invisible God and a risen Christ excited the suspicion and contempt of the public, while their talk of a coming judgement and overthrow of the existing world created misunderstanding and hatred. The reaction against them in Rome under Nero was the product of this popular dislike, activated by Nero's spiteful accusations." (Tenney, New Testament Survey, 1985).
We have preserved for us an example of some of the slander going around as well. Some graffiti unearthed in Rome from around this time period gives a picture of the attitude towards Christians, and their misunderstanding of the resurrection. One particular image shows a man worshiping a crucified figure on a cross. The figure on the cross is depicted with a donkey's head, with an inscription describing the worshiper as worshiping "his god". Clearly this was meant as a derogatory description of the Christian faith and was meant to mock the Christians' belief in Christ's resurrection. This image illustrates how Christianity was viewed during the time of Peter's writing of this epistle and can help us better understand some of the persecution and criticism they initially faced.
(Side note: There is apologetic value in this as well! There are those who try to claim that the crucifixion and resurrection were mythical events, added to the NT writing centuries after the fact. This graffiti shows however that the crucifixion and resurrection were proclaimed right after the speculated date of these events. It also illustrates the Romans' confusion over Christians worshiping Christ)
It is clear then that "the ominous shadow of persecution was the occasion for this letter. Suffering is one of the keynotes of the epistle, being mentioned no less than sixteen times. . . The letter was a warning and an encouragement preparatory to the coming emergency." (Tenney, 1985). Peter makes it clear that suffering has value for our faith, and further, it should not keep us from living out our faith, but rather to strengthen it. Tenney further notes, "The chief value of the epistle is that it shows Christians how to live out their redemption in a hostile world. Salvation may involve suffering, but it also brings hope, as the grace of God is amplified in the individual life." (Ibid). The theme is clear- we will face suffering, which as the book progresses, makes clear because we are foreigners in this world. But, despite the suffering, we are to look to the example of Jesus and live a holy life.
With that established then, what is the value for us, the 21st century reader, when we approach this epistle? There are several themes that come out in this book that are certainly relevant to us today. Certainly an important one is that suffering is a part of the Christian experience. Simply put, if we are following Christ, we will be at odds with the world, which will mean persecution of some kind or another from the world. Secondly, we are called to be holy, set apart - even if the world persecutes us for living that way. Third, this epistle encapsulates fairly well the response we should have to our government; mainly to respect and honor our leaders, to submit to all in authority. We should live upright lives so that there is no occasion for justly deserved slander. Rebellion against our leaders or a striving against them seems to have no place in the Christian ethic.
These and other themes will be examined and discussed as we begin our study of this book. There are certainly some valuable points to discuss and consider the applications for our lives. Now that we have some background established, we are set to examine 1 Peter.
First, it must be noted that 1 Peter was "political" in a sense; more so than any other NT book up to this point. While there are certainly other passages in other books that discuss the relationship of the Church to the government, this book seems to zero in on this more, and for good reason. First Peter was written roughly between AD 62-64 - a time when Christianity was beginning to come under public scrutiny and the Roman government began to look at Christianity as a threat. While the extent of the persecution during the time of this writing was not as severe as it would later become under the Roman regime, things were certainly unsettling.
Part of the "problem"was that Christianity was beginning to be noticed. Merrill Tenney notes on their faith and their message that "Their firm adherence to belief in an invisible God and a risen Christ excited the suspicion and contempt of the public, while their talk of a coming judgement and overthrow of the existing world created misunderstanding and hatred. The reaction against them in Rome under Nero was the product of this popular dislike, activated by Nero's spiteful accusations." (Tenney, New Testament Survey, 1985).
We have preserved for us an example of some of the slander going around as well. Some graffiti unearthed in Rome from around this time period gives a picture of the attitude towards Christians, and their misunderstanding of the resurrection. One particular image shows a man worshiping a crucified figure on a cross. The figure on the cross is depicted with a donkey's head, with an inscription describing the worshiper as worshiping "his god". Clearly this was meant as a derogatory description of the Christian faith and was meant to mock the Christians' belief in Christ's resurrection. This image illustrates how Christianity was viewed during the time of Peter's writing of this epistle and can help us better understand some of the persecution and criticism they initially faced.
(Side note: There is apologetic value in this as well! There are those who try to claim that the crucifixion and resurrection were mythical events, added to the NT writing centuries after the fact. This graffiti shows however that the crucifixion and resurrection were proclaimed right after the speculated date of these events. It also illustrates the Romans' confusion over Christians worshiping Christ)
It is clear then that "the ominous shadow of persecution was the occasion for this letter. Suffering is one of the keynotes of the epistle, being mentioned no less than sixteen times. . . The letter was a warning and an encouragement preparatory to the coming emergency." (Tenney, 1985). Peter makes it clear that suffering has value for our faith, and further, it should not keep us from living out our faith, but rather to strengthen it. Tenney further notes, "The chief value of the epistle is that it shows Christians how to live out their redemption in a hostile world. Salvation may involve suffering, but it also brings hope, as the grace of God is amplified in the individual life." (Ibid). The theme is clear- we will face suffering, which as the book progresses, makes clear because we are foreigners in this world. But, despite the suffering, we are to look to the example of Jesus and live a holy life.
With that established then, what is the value for us, the 21st century reader, when we approach this epistle? There are several themes that come out in this book that are certainly relevant to us today. Certainly an important one is that suffering is a part of the Christian experience. Simply put, if we are following Christ, we will be at odds with the world, which will mean persecution of some kind or another from the world. Secondly, we are called to be holy, set apart - even if the world persecutes us for living that way. Third, this epistle encapsulates fairly well the response we should have to our government; mainly to respect and honor our leaders, to submit to all in authority. We should live upright lives so that there is no occasion for justly deserved slander. Rebellion against our leaders or a striving against them seems to have no place in the Christian ethic.
These and other themes will be examined and discussed as we begin our study of this book. There are certainly some valuable points to discuss and consider the applications for our lives. Now that we have some background established, we are set to examine 1 Peter.
Wednesday, July 10, 2013
What's next?
Now that I have gotten back into blogging again, I have been giving some thought about what all I can blog about. I have hit on some bigger topical issues so far, based on some things I have been learning the past few years during my schooling.
There are certainly more subjects I can cover, subjects that I am passionate about, but as I have been thinking over what to write next, none of these ideas really seem right for now. The truths in Scripture are far more powerful that the words I could say on any topic. Therefore, I thought it beneficial to do some studies through various scriptures, to see what God has to say through His word.
While I don't intend for these to be sermons, per -se, I am hoping to do an expository study on several passages of scripture. My purpose for doing so is twofold- to "journal" my studies as I progress through these passages, and to hopefully edify those who read this blog. I would certainly encourage you as you read to join in the study. Feel free to comment under any of the posts I do and add some of your thoughts or observations of the passage,or bring up a point I have missed. I certainly hope that this can be an interactive study through God's word together! So, feel free to follow along and participate in these studies!
There are certainly more subjects I can cover, subjects that I am passionate about, but as I have been thinking over what to write next, none of these ideas really seem right for now. The truths in Scripture are far more powerful that the words I could say on any topic. Therefore, I thought it beneficial to do some studies through various scriptures, to see what God has to say through His word.
While I don't intend for these to be sermons, per -se, I am hoping to do an expository study on several passages of scripture. My purpose for doing so is twofold- to "journal" my studies as I progress through these passages, and to hopefully edify those who read this blog. I would certainly encourage you as you read to join in the study. Feel free to comment under any of the posts I do and add some of your thoughts or observations of the passage,or bring up a point I have missed. I certainly hope that this can be an interactive study through God's word together! So, feel free to follow along and participate in these studies!
Friday, June 21, 2013
Family under Fire
There has been a great deal of commotion over the past several years regarding several significant
moral issues in this nation. The debates have raged long and hard,
and have been at the focus of media attention, especially recently.
While some of them are important battles to be fought, I fear
that all the commotion regarding some of these moral issues in
regards to the family are distracting from another, much bigger
problem.
It is easy to name several significant problems in the world, especially ones that are damaging to the family, but I believe that it is easy to forget one of the greatest threats to our families. Regardless of attempts to legislate morality, those who do not know God will continue to follow their sinful hearts wherever it leads. Man, left to his own ends, is a totally depraved creature. Thus, we see these numerous moral issues becoming even more prominent as the years go by. But, there is one central issue that is frequently ignored or glossed over, even among many who call themselves Christians. That issue is divorce.
I believe because the Church has been largely silent about divorce, despite the fact the the divorce rates are about the same in the church as they are out (around 50%), the world does not take us seriously when we speak out about other moral issues, such as homosexuality. We speak out against homosexuality because of the damaging effects it can have on families and because it is a sin, exactly opposite of God's plan for a marriage. These things are certainly true, but by our actions regarding divorce, we show in effect that marriage is not as sacred and special as we may say it is. Thus, the world will not take us seriously because we are speaking on an issue we don't seem to believe or practice in our churches - namely that marriage is a sacred covenant.
This casual attitude regarding divorce is having negative ramifications here in this country, and in most of the West. Divorce destroys more families than any other significant issue, even though those issues have created a much bigger stir in the media and in our churches. Several studies have been done in America regarding divorce, and the results are startling.
First of all, it is clear that this trend is getting worse, and further it impacts several generations. Brian Orchard from Vision.Org, notes this on the current trends, "Over the last 40 years an increased acceptance of divorce has produced profound changes in our attitudes about marriage and family. . . During the 1970s, the divorce rate doubled as young folks' attitudes on fidelity, chastity and commitment became very different from those of their parents. The change created less of an incentive to work out marital difficulties." (Orchard, "Culture of Divorce", http://www.storknet.com/cubbies/familylife/culture-divorce.htm) .
Because of this, the social and moral atmosphere in the West has become increasingly more hostile to the family unit. There is a lack of definite family structure. Fewer couples marry. Cohabitation, an unstable arrangement, is common. Orchard, writing at Vision.org, notes, “Adults, in their eagerness to reduce difficult situations for themselves, convinced themselves that... divorce is a temporary crisis... and that with time children would adjust if the parents “worked things out” amicably. Both suppositions, however, are being seriously challenged today.” (Orchard, "“Family and Relationships: A Culture of Divorce”. Vision.org. http://www.vision.org/visionmedia/article.aspx?id=472)
One of those suppositions that have been seriously challenged is that divorce is only between two people, that the effects stop with the two who go through this process. This, however, is not the case. Divorce has major impacts on the children who are caught in these broken relationships, and the data is clear: these impacts are destroying their lives. Patrick Fagan and Robert Rector note this at The Heritage Foundation, "Each year, over 1 million American children suffer the divorce of their parents; moreover, half of the children born this year to parents who are married will see their parents divorce before they turn 18. Mounting evidence in social science journals demonstrates that the devastating physical, emotional, and financial effects that divorce is having on these children will last well into adulthood and affect future generations." (Fagan and Rector, "The Effects of Divorce in America", http://www.heritage.org/research/reports/2000/06/the-effects-of-divorce-on-america)
Another article put out by the same organization notes this on the effects divorce has on the children: "Children of divorced parents are far more likely than children of stable, two-parent families to live in poverty, have health problems, and become victims of abuse and neglect. They also have higher dropout rates, initiate sexual activity at an earlier age, commit more crimes, and have higher rates of drug and alcohol addiction." (Heritage Foundation, http://www.heritage.org/research/reports/2000/06/new-study-details-harmful-effects-of-divorce-on-american-society) Another, more recent study by the Marriage and Religion Research Institute published last year (2012) by Fagan and Aaron Churchill notes on the various ways divorce undermines not only the family but the culture at large. It has profoundly negative impacts on the family, on faith, on education, government, personal health, and economics. The full study can be found here: http://marri.us/effects-divorce-children.
Now that we have a better understanding of just how destructive this trend has been, I believe we need to also look at what scripture has to say about marriage and divorce. By looking at God's word, we can be reminded of His purpose for marriage.
Marriage was intended to be a sacred, life long covenant. Jesus makes this clear when He answered the Pharisees regarding marriage and divorce in Matthew 19. "“Haven’t you read,” He replied, “that He who created them in the beginning made them male and female,” 5 and He also said:“For this reason a man will leave his father and mother and be joined to his wife, and the two will become one flesh? 6 So they are no longer two, but one flesh. Therefore, what God has joined together, man must not separate.”" (Matthew 19:4-6, HCSB)
The command in the passage is clear. Since God has joined these two people together, man must not separate that union. "No human being should think that he or she has the moral right, unilaterally to dissolve the covenant. The covenant cannot be dissolved without challenging the One who insures the covenant: God himself" (William Luck, “The Teaching of Jesus on Divorce — (Matthew 19:3-12, Mark 10:2-12)” Bible.org. http://bible.org/article/teaching-jesus-divorce-%E2%80%94-matthew-193-12-mark-102-12)
Elsewhere in scripture, we find more that confirms this high view of the marriage covenant. Hebrews 13:4 relates that marriage is sacred, and should be kept as sacred by all. It is an intentional covenant, for life. Furthermore, as explained in Ephesians 5, it is a picture of Christ and the Church. It is supposed to be a special, permanent covenant that reflects Christ's love for His church. Marriage is a very special, sacred covenant, a fact that Scripture attests to over and over again.
Scripture also has commands and teachings regarding divorce. Simply put, it should not be an option. While there are very few instances given where divorce is permissible, the message is clear. Divorce is not God's intent for marriage. In Matthew 19:9, Jesus says, “I tell you that anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery.” (NIV). These remarks appear several other times in the other synoptic Gospels. The passage is clear: divorce is akin to adultery. Luck notes on this regarding the whole passage within Matthew 19, “Nonetheless, there was within Jesus’ words a rather shocking implication. Jesus was saying that the man who took advantage of Deuteronomy 24:1-4 and put away his wife was really guilty of the sin of adultery—though sexuality was not involved.” (Luck, Bible.org)
It must be remembered that while there are allowances, they exist to protect, and are not meant to be used as an excuse. Amy Desai notes, “divorce is not required. If your spouse has committed adultery, divorce is morally allowed, but not required. Many couples have been able to rebuild their marriages even after such a devastating blow.”( Desai. “How Should a Christian View Marriage and Divorce?” Focus on the Family. http://www.focusonthefamily.com/marriage/divorce_and_infidelity/should_i_get_a_divorce). This is a crucial point. While divorce in a few cases is permissible, it is not recommended by Scripture.
Unfortunately, I fear that this is a blind spot in many of our churches today, despite these very clear passages regarding divorce. It should not be tolerable that the divorce rate among those who call themselves "Christians" is the same as those in the world! (Though that could be indicative of the fact that many who go to church are not Christians; that is, followers of Christ) The fact that this destructive monster is rampaging through our churches just as much as it is in the world should cause us to pause, and repent. Divorce should not be an option. It is far too costly, and mars the picture that God has created in the marriage covenant.
Marriage is meant to be a picture of Christ and the Church. It is a covenant that God established. The Church must remember these things and remind the culture of God's intentions for marriage and the family. We should be just as vigorous, if not more so, in confronting the divorce problem in America as we are about confronting the homosexuality problem or other moral issues like it. Only through Christ's power can internal changes take place in people's hearts, which is much more effective at solving the divorce epidemic in America. Furthermore, we need to be just as vigorous confronting this issue in our churches and proclaiming it to others. We need to set the example of what true marriage looks like. We need to make it clear in our churches that Marriage is a special covenant relationship ordained by God that is intended for forever. God intends marriage to last for a lifetime.
This is why we need to be willing to do whatever it takes to make our marriages survive and thrive. We can not take this union for granted, or just simply tear this covenant apart on a whim. Marriage certainly can be hard, but it is worth it. However, we do not have the strength to make it work on our own. It is only through Christ's strength, His grace, as I discussed recently, that we can hold on and make our marriages strong. But, when we do, it is worth every bit of toil. Marriage was not meant to end abruptly in divorce, but to showcase to the world what true love looks like in the picture of Christ and His church.
Saturday, June 15, 2013
Counting Blessings
I am so thankful for my family. God has so richly blessed our little family of three. This week, I was able to spend considerable time at home with my wife, talking with her, getting to know her more, and reconnecting a little after a very busy weekend at work. Also, I have enjoyed the time I have had playing with my 1 year-old daughter! She is such a goof, and delight. (That is her playing outside today in the photo)
I am also thankful for our extended family (my family and my wife's family). They are all an important part of our lives, and although we have not seen them much this week, the brief visits have been very special.
God has also richly blessed us with some good friends. At the beginning of the week, I was able to get together with some of my close friends from high school, catch up on life a little bit together, and play some board games - which is always fun with these guys! Last night we had the blessing of visiting with a family very close to us who have been valuable friends and mentors. It was a good evening of talking, laughing, and enjoying the beautiful outdoors. Today, we were able to see some other good friends of ours and celebrate their daughter's 2nd birthday with them. (The reason why my daughter is all dressed up in the picture - it was taken right before we left)
The more I ponder, the more I find for which to be thankful: The strength to finish my college degree (I just got my diploma in the mail this week!), a good job for this season of life, more time at home because of the summer, and on and on and on! Sometimes, we forget just how blessed we are; we have food, shelter, friends, family, and Scriptures in our own language. I think it is at our own detriment that we take these things for granted. We lose sight of just how blessed we are, and then we complain. The reality is that we do not deserve any of these blessings. But, life is a gift, and it is valuable to see it that way. I would encourage you, especially if things seem crazy in your life right now, to take time to count your blessings and thank God for His loving kindness to us.
Monday, June 10, 2013
The Triumph of the Gospel
In my previous post, I discussed the reality of the human condition. It is important to remember that we had no part in saving ourselves; it is entirely by God's grace that we are saved. This is the beauty and the power of the Gospel. However, the triumph of the Gospel does not end there. The same grace that does for us what we could never do, continues to be with us.
I had briefly discussed this in the last post also, that we are remade into a new creation. If any man is in Christ, he is a new creation - that is, he has a new nature. Paul discusses this in Romans, which we will look at as we examine this particular aspect of the triumph of the Gospel, namely how it transforms our lives as believers. I believe that there is often a common misconception regarding this Gospel that is floating around today; claiming that salvation is the only aspect of the Gospel. One can continue to live as he had before. This, however, can not be, for this Gospel has a transforming nature.
Continuing on from where we left off in Romans, we will pick back up in Romans 7, and continue to Romans 8. There are varying interpretations of Romans 7:13-25. Does this passage refer to Paul's experience as a mature believer (continuing to be a slave to sin, struggling with sin, etc) or does it describe life before salvation, particularly regarding the experience of a Jew under the Law? Resolving this theological/contextual sticky point is important, because it impacts how you look at the power of the Gospel to impact the rest of your life.
Paul states in Romans 7:14-21, "For we know that the law is spiritual, but I am made out of flesh, sold into sin’s power. 15 For I do not understand what I am doing, because I do not practice what I want to do, but I do what I hate. 16 And if I do what I do not want to do, I agree with the law that it is good. 17 So now I am no longer the one doing it, but it is sin living in me. 18 For I know that nothing good lives in me, that is, in my flesh. For the desire to do what is good is with me, but there is no ability to do it. 19 For I do not do the good that I want to do, but I practice the evil that I do not want to do. 20 Now if I do what I do not want, I am no longer the one doing it, but it is the sin that lives in me. 21 So I discover this principle: When I want to do what is good, evil is with me." (HCSB)
It is clear that Paul is describing the agony of being at the mercy of his sin nature, desiring to do good, but no ability to do it. This is certainly not the victorious Christian life described elsewhere in scripture, and for good reason: It isn't. Douglas Moo, in his commentary on Romans, notes this, "Paul is describing his life as a Jew under the law before he came to Christ. . . what is ultimately decisive for me [for determining this context] is the fact that Paul's description of the person is contradictory to his description of the Christian in chapters 6 and 8." (Moo, The NIV Application Commentary: Romans, pg 235). This is certainly supported by a careful reading of the context. Whereas in 7:14, Paul describes life as being unspiritual, "sold as a slave to sin". This contrasts with 6:18, 22, and others which describe our life in Christ as being "set free from sin". Again, in 7:23, Paul writes of being a prisoner to sin, whereas in 8:2 he describes how Christ Jesus has set us free from the law of sin and death.
That determined then, it is clear that Paul is writing in chapter 7 to graphically illustrate the fact discussed in the last post, namely that there is no good thing living inside him without Christ. He ends the chapter in victory through Christ, which also speaks of how God's grace redeems us from our wretched condition that we could do nothing about: "What a wretched man I am! Who will rescue me from this dying body? 25 I thank God through Jesus Christ our Lord!" (24-25a, HCSB)
Chapter 8, then declares Christ's victory and describes the new life for the believer, now that he has been set free from the law of sin. "Therefore, no condemnation now exists for those in Christ Jesus, 2 because the Spirit’s law of life in Christ Jesus has set you free from the law of sin and of death. 3 What the law could not do since it was limited by the flesh, God did. He condemned sin in the flesh by sending His own Son in flesh like ours under sin’s domain, and as a sin offering, 4 in order that the law’s requirement would be accomplished in us who do not walk according to the flesh but according to the Spirit. . .8 Those who are in the flesh cannot please God. 9 You, however, are not in the flesh, but in the Spirit, since the Spirit of God lives in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.10 Now if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness. 11 And if the Spirit of Him who raised Jesus from the dead lives in you, then He who raised Christ from the dead will also bring your mortal bodies to life through His Spirit who lives in you. (Romans 8:1-4, 8-11, HCSB)
Chapter 8 makes clear the contrast between the man described in chapter 7 and the new man in chapter 8. It is clear that the fleshly mind and attitudes have been swept away. This is the stage where God's grace shines through our lives even more, as we seek to walk according to the spirit. Eric Ludy notes, "Contrary to popular opinion today, grace isn't just an accepting hug from God when we miserably fail in following Him. Rather it is the power of God enabling us to follow so that we need not fail, but triumph." (Ludy, Bravehearted Gospel, pg 232).
Our new nature does not mean we are perfect, as the scriptures certainly attest to. However, it does mean that we have a new nature, as Paul describes in Romans 8. We can now serve God and love God with our lives, thoughts and actions. Before we could not because we are so tainted with sin. Now, we can serve Him, and by His Grace, live as He wants us to live. Elmer Towns, in Theology for Today, notes on this change that it is "the work of God through the Holy Spirit, of placing in one who has faith, a new nature capable of doing the will of God. . . It gives the believer new desires to do the will of God (new nature) and gives him the life of God." (Towns, Theology for Today, pg 460).
To be sure, our sin nature still exists, as we all can attest. I do not mean in anyway that by having a new nature, we can not sin, or it is next to impossible to sin. This is not reality and the scriptures do not support such a view. However, as Romans 6-8 brings out, there is still a marked contrast between a believer and unbeliever. A believer has a new nature. He is free to please God, to serve Him, to love Him. We can not do this without a new nature because of our total depravity apart from God's grace. David Platt describes this change this way, "That gift of Grace involves the gift of a new heart. New desires. New longings. For the first time, we want God. . . We want him so much that we abandon everything else to experience him. This is the only proper response to the revelation of God in the gospel." (Platt, Radical, pg 39).
This is the Triumph of the Gospel: It saves us from our despicable condition, gives us a new nature and desires to follow God, and gives us a mission - to follow God and serve Him. The same grace that saved us also strengthens us. This is why the Gospel is such good news.
I had briefly discussed this in the last post also, that we are remade into a new creation. If any man is in Christ, he is a new creation - that is, he has a new nature. Paul discusses this in Romans, which we will look at as we examine this particular aspect of the triumph of the Gospel, namely how it transforms our lives as believers. I believe that there is often a common misconception regarding this Gospel that is floating around today; claiming that salvation is the only aspect of the Gospel. One can continue to live as he had before. This, however, can not be, for this Gospel has a transforming nature.
Continuing on from where we left off in Romans, we will pick back up in Romans 7, and continue to Romans 8. There are varying interpretations of Romans 7:13-25. Does this passage refer to Paul's experience as a mature believer (continuing to be a slave to sin, struggling with sin, etc) or does it describe life before salvation, particularly regarding the experience of a Jew under the Law? Resolving this theological/contextual sticky point is important, because it impacts how you look at the power of the Gospel to impact the rest of your life.
Paul states in Romans 7:14-21, "For we know that the law is spiritual, but I am made out of flesh, sold into sin’s power. 15 For I do not understand what I am doing, because I do not practice what I want to do, but I do what I hate. 16 And if I do what I do not want to do, I agree with the law that it is good. 17 So now I am no longer the one doing it, but it is sin living in me. 18 For I know that nothing good lives in me, that is, in my flesh. For the desire to do what is good is with me, but there is no ability to do it. 19 For I do not do the good that I want to do, but I practice the evil that I do not want to do. 20 Now if I do what I do not want, I am no longer the one doing it, but it is the sin that lives in me. 21 So I discover this principle: When I want to do what is good, evil is with me." (HCSB)
It is clear that Paul is describing the agony of being at the mercy of his sin nature, desiring to do good, but no ability to do it. This is certainly not the victorious Christian life described elsewhere in scripture, and for good reason: It isn't. Douglas Moo, in his commentary on Romans, notes this, "Paul is describing his life as a Jew under the law before he came to Christ. . . what is ultimately decisive for me [for determining this context] is the fact that Paul's description of the person is contradictory to his description of the Christian in chapters 6 and 8." (Moo, The NIV Application Commentary: Romans, pg 235). This is certainly supported by a careful reading of the context. Whereas in 7:14, Paul describes life as being unspiritual, "sold as a slave to sin". This contrasts with 6:18, 22, and others which describe our life in Christ as being "set free from sin". Again, in 7:23, Paul writes of being a prisoner to sin, whereas in 8:2 he describes how Christ Jesus has set us free from the law of sin and death.
That determined then, it is clear that Paul is writing in chapter 7 to graphically illustrate the fact discussed in the last post, namely that there is no good thing living inside him without Christ. He ends the chapter in victory through Christ, which also speaks of how God's grace redeems us from our wretched condition that we could do nothing about: "What a wretched man I am! Who will rescue me from this dying body? 25 I thank God through Jesus Christ our Lord!" (24-25a, HCSB)
Chapter 8, then declares Christ's victory and describes the new life for the believer, now that he has been set free from the law of sin. "Therefore, no condemnation now exists for those in Christ Jesus, 2 because the Spirit’s law of life in Christ Jesus has set you free from the law of sin and of death. 3 What the law could not do since it was limited by the flesh, God did. He condemned sin in the flesh by sending His own Son in flesh like ours under sin’s domain, and as a sin offering, 4 in order that the law’s requirement would be accomplished in us who do not walk according to the flesh but according to the Spirit. . .8 Those who are in the flesh cannot please God. 9 You, however, are not in the flesh, but in the Spirit, since the Spirit of God lives in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.10 Now if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness. 11 And if the Spirit of Him who raised Jesus from the dead lives in you, then He who raised Christ from the dead will also bring your mortal bodies to life through His Spirit who lives in you. (Romans 8:1-4, 8-11, HCSB)
Chapter 8 makes clear the contrast between the man described in chapter 7 and the new man in chapter 8. It is clear that the fleshly mind and attitudes have been swept away. This is the stage where God's grace shines through our lives even more, as we seek to walk according to the spirit. Eric Ludy notes, "Contrary to popular opinion today, grace isn't just an accepting hug from God when we miserably fail in following Him. Rather it is the power of God enabling us to follow so that we need not fail, but triumph." (Ludy, Bravehearted Gospel, pg 232).
Our new nature does not mean we are perfect, as the scriptures certainly attest to. However, it does mean that we have a new nature, as Paul describes in Romans 8. We can now serve God and love God with our lives, thoughts and actions. Before we could not because we are so tainted with sin. Now, we can serve Him, and by His Grace, live as He wants us to live. Elmer Towns, in Theology for Today, notes on this change that it is "the work of God through the Holy Spirit, of placing in one who has faith, a new nature capable of doing the will of God. . . It gives the believer new desires to do the will of God (new nature) and gives him the life of God." (Towns, Theology for Today, pg 460).
To be sure, our sin nature still exists, as we all can attest. I do not mean in anyway that by having a new nature, we can not sin, or it is next to impossible to sin. This is not reality and the scriptures do not support such a view. However, as Romans 6-8 brings out, there is still a marked contrast between a believer and unbeliever. A believer has a new nature. He is free to please God, to serve Him, to love Him. We can not do this without a new nature because of our total depravity apart from God's grace. David Platt describes this change this way, "That gift of Grace involves the gift of a new heart. New desires. New longings. For the first time, we want God. . . We want him so much that we abandon everything else to experience him. This is the only proper response to the revelation of God in the gospel." (Platt, Radical, pg 39).
This is the Triumph of the Gospel: It saves us from our despicable condition, gives us a new nature and desires to follow God, and gives us a mission - to follow God and serve Him. The same grace that saved us also strengthens us. This is why the Gospel is such good news.
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