Boldness- it is not a quality many Christians have these days. Few of us feel assured or confident when talking about Christ. In many ways, Christians have always suffered from a lack of boldness. Even the New Testament contains reminders for believers not to be ashamed of Jesus. In New Testament times, a lack of boldness might be associated with fear of persecution. It is hard to speak for Jesus when that could cost you your property, your family, or your life. In America, we don't yet have such persecution. Our lack of boldness has more to do with postmodernism and its attendant concern for virtues like pluralism and diversity. Who are we to speak so confidently about Christ when we are aware that there are so many intelligent people, even "good" people, who disagree with us? Boldness, especially in the service of religion, is a turn off in our society and so we avoid it.
The Corinthians were turned off by boldness, especially that which came from the Apostle Paul. Not all boldness annoyed the Corinthians. The epistles to the Corinthians made it clear that they could be bold (translate "arrogant" and "stubborn") on some points as well. What bothered the Corinthians about Paul's boldness is that it seemed inconsistent. By letter, when Paul was safely tucked away from the Corinthian reach, was quite outspoken and aggressive. In person, he was decidedly less impressive. The Corinthians didn't appreciate Paul's epistolary boldness when his in person demeanor seemed so different.
In 2 Corinthians 3, Paul defends his boldness. He says he can be bold because the message of Christ deserves boldness. It comes with an increasing, eternal glory that deserves to be spoken and proclaimed. AChristians we have a great hope. (And hope in the New Testament means certainty not wish). We have the hope that we will spend eternity sharing in God's glory because of Jesus' work. That allows us to speak boldly of our savior.
Of course, bold does not mean rude. It does not mean unloving or unkind. Boldness des not imply a lack of empathy or an intellectual arrogance in a day of postfoundational thinking. But it does mean that we can be unapologetic for our belief and that we need not question our right to humbly share the truth. Like Paul, we can say: "Therefore, since we have such a hope, we are very bold."
Every Letter, Every Pen Stroke (Matthew 5:18)
Thursday, May 31, 2012
Wednesday, May 30, 2012
A Triumphal Procession
Today's chapter is a reminder of the need for context as we read and interpret the Scripture. In 2 Corinthians 2:14, Paul writes: "But thanks be to God, who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance of the knowledge of him." Here we have what is probably one of the most misinterpreted verses in the New Testament, all because of a lack of historical context.
Many times, I have heard this verse used to speak of the victorious Christian and a victorious Christian life. That interpretation make sense. When you think of a triumphal parade, what do you think of? I think of the Yankees or Giants traveling down the Canyon of Heroes after another victory in their sport. I see ticker tape in the air and hear the roar of an adoring crowd. To us, being led in triumphal procession is about conquest and victory and celebration and joy. In our twenty first century context, this verse tells us that Christ makes us victors and that he fills us with material blessings and with triumph over our hurts and hardships. To us, 2 Corinthians 2:14 is the type of verse that we put on nicely decorated plaques and hang on our walls because it tells us that we as Christians have it made. We are victors in all our troubles in Christ.
That is how we in the twenty-first century think of triumphal processions. It is not how Paul thought of them. Our view of triumphal processions does not reflect the point that Paul is making. I guess the Romans were like us in many ways. They liked parades. And so when a general won a battle over a particularly hated or powerful enemy, the Romans would throw a parade. The General responsible for the victory would wear special clothes and ride in a special chariot, and he would march with his victorious troops into the city to be cheered by the populace. Still sounds like the Yankees or Giants in the Canyon of Heroes, right? Well, not quite. Earlier this year, when the Giants had their triumphant march through Manhattan, they didn't have the Patriots, the team they defeated, in tow. The Patriots weren't forced to march down Broadway in chains as a sign of their having been vanquished. In the first century, Romans did make their enemies march in the parade. They would be chained and shackled and forced to march through the city as a humiliation for their defeat. Then, at the end of the parade, the enemies might be sold as slaves. More likely, they would be killed, often in gruesome and savage ways. In the triumphal parade, the enemies weren't celebrating victory. They were being marched in shame and ignominy to a violent death.
Note carefully how Paul describes himself in verse 14. He is being led in triumphal procession. He is not marching in triumphal procession or participating in triumphal procession. He is being led in it, like a defeated warrior marching in shame to his death. Paul's point is certainly not that he is ashamed of the Gospel or of his service for God. We know from Paul's other letters that, that would be reading the metaphor too broadly. Paul was not ashamed of the Gospel or of Jesus in any way. As a missionary, however, Paul faced many hardships. He suffered beatings, imprisonments, shipwrecks, etc. In the world's terms, Paul was broken, beaten, and defeated. But Paul knew that through his weakness the power of Christ was shown.
2 Corinthians 2:14 does not teach us that our Christian life is a grand stroll in the park. Quite the opposite. It teaches us that our Christian life will be hard. For Paul, it was hard enough that he would have to face the prospect of a violent death for his testimony for Jesus. But even in Paul's weakness- especially in Paul's weakness- the power of Christ shone through. As Christians, every moment will not be victory. But in our weakness, Christ is most powerfully revealed.
Many times, I have heard this verse used to speak of the victorious Christian and a victorious Christian life. That interpretation make sense. When you think of a triumphal parade, what do you think of? I think of the Yankees or Giants traveling down the Canyon of Heroes after another victory in their sport. I see ticker tape in the air and hear the roar of an adoring crowd. To us, being led in triumphal procession is about conquest and victory and celebration and joy. In our twenty first century context, this verse tells us that Christ makes us victors and that he fills us with material blessings and with triumph over our hurts and hardships. To us, 2 Corinthians 2:14 is the type of verse that we put on nicely decorated plaques and hang on our walls because it tells us that we as Christians have it made. We are victors in all our troubles in Christ.
That is how we in the twenty-first century think of triumphal processions. It is not how Paul thought of them. Our view of triumphal processions does not reflect the point that Paul is making. I guess the Romans were like us in many ways. They liked parades. And so when a general won a battle over a particularly hated or powerful enemy, the Romans would throw a parade. The General responsible for the victory would wear special clothes and ride in a special chariot, and he would march with his victorious troops into the city to be cheered by the populace. Still sounds like the Yankees or Giants in the Canyon of Heroes, right? Well, not quite. Earlier this year, when the Giants had their triumphant march through Manhattan, they didn't have the Patriots, the team they defeated, in tow. The Patriots weren't forced to march down Broadway in chains as a sign of their having been vanquished. In the first century, Romans did make their enemies march in the parade. They would be chained and shackled and forced to march through the city as a humiliation for their defeat. Then, at the end of the parade, the enemies might be sold as slaves. More likely, they would be killed, often in gruesome and savage ways. In the triumphal parade, the enemies weren't celebrating victory. They were being marched in shame and ignominy to a violent death.
Note carefully how Paul describes himself in verse 14. He is being led in triumphal procession. He is not marching in triumphal procession or participating in triumphal procession. He is being led in it, like a defeated warrior marching in shame to his death. Paul's point is certainly not that he is ashamed of the Gospel or of his service for God. We know from Paul's other letters that, that would be reading the metaphor too broadly. Paul was not ashamed of the Gospel or of Jesus in any way. As a missionary, however, Paul faced many hardships. He suffered beatings, imprisonments, shipwrecks, etc. In the world's terms, Paul was broken, beaten, and defeated. But Paul knew that through his weakness the power of Christ was shown.
2 Corinthians 2:14 does not teach us that our Christian life is a grand stroll in the park. Quite the opposite. It teaches us that our Christian life will be hard. For Paul, it was hard enough that he would have to face the prospect of a violent death for his testimony for Jesus. But even in Paul's weakness- especially in Paul's weakness- the power of Christ shone through. As Christians, every moment will not be victory. But in our weakness, Christ is most powerfully revealed.
Thursday, May 17, 2012
Important Reminders
1 Corinthians 5 gives us some important reminders that we in the twenty-first century church need:
1. Sexual immorality in all of its forms is an affront to God. While we have grace in Jesus, that grace is not an invitation to license. It appears that because of grace the Corinthians were celebrating what even their pagan neighbors would have recognized as abhorrent. Paul commands the Corinthians to live up to who they have become in Christ.
2. We cannot distance ourselves from the world. We should have relationships with non-Christians for the sake of winning them to Christ. Paul says that it is the sinful in the church that we should avoid not the sinful in the world. I think the implication here is that there is a missionary motive. We should not be so withdrawn from the world that we can't have conversations about Jesus.
3. The church needs to discipline those who sin without repentance. The point of this discipline is to win people back to God, not to humiliate or embarrass. The church cannot tolerate what God deems as wrong when it is carried out with a stubborn, unrepentant heart.
1. Sexual immorality in all of its forms is an affront to God. While we have grace in Jesus, that grace is not an invitation to license. It appears that because of grace the Corinthians were celebrating what even their pagan neighbors would have recognized as abhorrent. Paul commands the Corinthians to live up to who they have become in Christ.
2. We cannot distance ourselves from the world. We should have relationships with non-Christians for the sake of winning them to Christ. Paul says that it is the sinful in the church that we should avoid not the sinful in the world. I think the implication here is that there is a missionary motive. We should not be so withdrawn from the world that we can't have conversations about Jesus.
3. The church needs to discipline those who sin without repentance. The point of this discipline is to win people back to God, not to humiliate or embarrass. The church cannot tolerate what God deems as wrong when it is carried out with a stubborn, unrepentant heart.
Wednesday, May 16, 2012
In 1 Corinthians 4, Paul quotes a saying that he apparently had shared with the Corinthians during his time of ministry there: "Do not go beyond what is written." I think that remains an excellent saying for us as Christians to remember. There is a universal tendency in Christianity to want to go beyond what is in Scripture. Somehow, we like to add rules to the ones that God has given us. So God says don't be drunk; we say no Christian can be spiritual if he or she drinks. God says give as you feel led; we say you have to give ten percent. God says don't let anyone judge you by a religious holiday observance; we say you better show up at church on Christmas and Easter if you want to be known as godly. We are always adding our own rules and regulations to those God has given us. At first, this seems an odd thing to do. Most of us would say that we don't like rules. Today, there is a whole political movement that is at least in part based on a hatred of over regulation. Why do we go beyond what is written when we hate rules so much? Perhaps we add to God's rules for the very same reason the Corinthians did. Remember what we have said about the people in the Corinthian church: they were in competition with one another to see who was the most spiritual. Rules help us define who is spiritual. Having a checklist for godliness lets us more easily define who is doing well. The more rules there are on the checklist, the easier it is to differentiate between the less godly, the average godly, and the superior godly. Plus, having our own rules makes us seem more righteous than we really are. We typically can meet our own standards of righteousness far more easily than we can meet God's. Our rules and regulations frequently have to do with appearances. We can fake those. God's rules often have to do with the heart and mind and personality, areas where we have far less control over ourselves.
Tuesday, May 15, 2012
Hip to be Square? (1 Corinthians 1-3)
I have heard many other pastors say that they would like their church to be a "New Testament church." I'm not always sure what pastors mean when they say that, but I am pretty sure that they do not mean that want to be the church at Corinth. Corinth is after all a New Testament church. But it is also a church that clearly had a lot of problems. The word dysfunctional may have been invented just to describe this church. The scary thing is that most modern churches are probably more like Corinth than any other New Testament church. The problems of 2,000 years ago live on today.
The biggest problem at Corinth was disunity. Read through Paul's first epistle to the Corinthians, and you will see that the Corinthians liked to squabble about many things. The church at Corinth was a church divided. Most of this disunity was the result of competition. The Corinthians competed with one another to see who could be the best and most spiritual Christian. In the opening three chapters of the book, Paul attempts to correct the Corinthians' approach to their faith. The opening chapters make clear that the Corinthians had been captivated by those who had an appearance of earthly wisdom. First-century Greeks, like the Corinthians, were a philosophical bunch (their cultural heroes would have been people like Socrates, Plato, etc.). They undoubtedly valued people with big ideas and strong rhetoric. Paul had none of these characteristics. Apollos who ministered at the church after Paul had many of them. But Apollos labored in the service of Christ. The Corinthians may have missed that fact. In admiring Apollos, some in the church focused more on the style than the message. It seems that many of the Corinthians had begun to serve logic and rhetoric more than Jesus. They were more interested in demonstrating their cultural cache than in sticking to the Gospel. They thought that Christianity would be advanced through being hip and contemporary rather than through the Gospel and its rightful subject Jesus.
Paul urges the Corinthians to get back to the Gospel and the power of the Holy Spirit. He reminds them of an important fact in 2:3-5: "I came to you in weakness and fear, and with much trembling. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power, so that your faith might not rest on men’s wisdom, but on God’s power" (NIV, 1984). We need that lesson that Paul provided the Corinthians today. I think there is a tendency in the American church to try to make Christianity hip and cool so that we might win people to our religion. There is certainly nothing wrong with presenting the true Gospel in culturally relevant ways (that is what Apollos did). But when we alter the message or we depend more on the style than the Spirit for winning converts, then we have drifted into the Corinthian error. We have to be careful that Jesus and not style or cool are always the center of what we do.
The biggest problem at Corinth was disunity. Read through Paul's first epistle to the Corinthians, and you will see that the Corinthians liked to squabble about many things. The church at Corinth was a church divided. Most of this disunity was the result of competition. The Corinthians competed with one another to see who could be the best and most spiritual Christian. In the opening three chapters of the book, Paul attempts to correct the Corinthians' approach to their faith. The opening chapters make clear that the Corinthians had been captivated by those who had an appearance of earthly wisdom. First-century Greeks, like the Corinthians, were a philosophical bunch (their cultural heroes would have been people like Socrates, Plato, etc.). They undoubtedly valued people with big ideas and strong rhetoric. Paul had none of these characteristics. Apollos who ministered at the church after Paul had many of them. But Apollos labored in the service of Christ. The Corinthians may have missed that fact. In admiring Apollos, some in the church focused more on the style than the message. It seems that many of the Corinthians had begun to serve logic and rhetoric more than Jesus. They were more interested in demonstrating their cultural cache than in sticking to the Gospel. They thought that Christianity would be advanced through being hip and contemporary rather than through the Gospel and its rightful subject Jesus.
Paul urges the Corinthians to get back to the Gospel and the power of the Holy Spirit. He reminds them of an important fact in 2:3-5: "I came to you in weakness and fear, and with much trembling. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power, so that your faith might not rest on men’s wisdom, but on God’s power" (NIV, 1984). We need that lesson that Paul provided the Corinthians today. I think there is a tendency in the American church to try to make Christianity hip and cool so that we might win people to our religion. There is certainly nothing wrong with presenting the true Gospel in culturally relevant ways (that is what Apollos did). But when we alter the message or we depend more on the style than the Spirit for winning converts, then we have drifted into the Corinthian error. We have to be careful that Jesus and not style or cool are always the center of what we do.
Thursday, May 10, 2012
Living in a World of Gray
In the time that I have been a Christian, there have been a lot of "gray areas" that have been debated in the church. Should Christians go to movies? Should Christians attend a baseball game on Sunday? Should Christians listen to "rock music?" Should Christians drink? Not all of these questions are as hotly debated as they used to be. But they are all illustrations of questions that Christians have had some very nasty arguments over. These questions are not explicitly addressed in Scripture, or if they are addressed, Christians don't agree on what the Scripture says. And so Christians have judged each other's behaviors in these areas. Christians who listen to certain types of music or drink alcohol have been labeled "worldly." Those who choose not to do these things are accused of being "legalistic." The church becomes divided over Bambi or a beer.
How should Christians handle these disagreements? That is what Paul addresses in Romans 14 and on in to Romans 15. Paul's biggest point here is that Christians should handle these disputes without judging. I am not the master of my brother or sister in Christ. Only the Lord has the right to judge, especially on those issues that the Scripture is not explicit about. If I abstain, I should not think less of my brother if he has a beer. If I have a beer, I shouldn't think that my sister is too conservative because she doesn't join me. While Paul does call those who enjoy their freedom strong and labels those more inclined to stick to extra- biblical rules weak, I don't think that we should see those labels as pejorative. Paul wants us to avoid gauging spirituality and righteousness on issues where the Scriptures remain silent or vague.
This leads to an important point that Paul makes in this chapter. Not everyone's faith will look exactly the same. On some issues, we should be in total conformity. All of us should abstain from sexual immorality. We should speak the truth. We should be humble and loving. But in other areas, what is right for me may not be right for you. And what is wrong for me may not be wrong for you. If I am not sure that it is okay for me to drink beer, then I should not drink beer. Paul says not to do anything that you are unsure about because acting out of doubt is a sin. But if you are perfectly comfortable with drinking beer, then have a beer (just not to the point of drunkenness because that the Bible does say is wrong!) For some Christians beer may be a sin. For other Christians, beer may be okay. While there are certain things that are always right or are always wrong for every Christian, there are some things that may be right for one Christian but not for another.
Because this is true, Paul tells us that we have to be careful about how we live and how we exercise our freedoms. We need to be careful not to convince people something is right for them just because we can do it. We must use our freedom in such a way that we don't cause others to stumble into something that is wrong for them. Let me give an example. Several years ago, when I was pastor at my former church, I attended a soccer game on a Sunday night. We normally had services on Sunday nights, but this Sunday we did not because of a holiday weekend. I had an extra ticket, so I invited one of the men from our church to attend with me. As we were sitting at the game, he said to me: "You know, I really don't think it's okay to attend a soccer game on a Sunday. That's supposed to be our Sabbath. But since you're the pastor, I came. I figured if it is alright for you, it must be alright for me. But I feel really guilty about being here!" Oops. I had made a big mistake. I had allowed my freedom to lead someone else to violate their conscience. It never dawned on me that someone might have reservations about a sporting event on a Sunday, but this man did. My exercise of freedom had led him to stumble.
That is why Paul's words in verse 22 are the best advice on this matter: "So whatever you believe about these things keep between yourself and God" (verse 22). In the gray areas, we should be very circumspect. We should enjoy our freedoms in as inauspicious away as possible so that we might not harm other Christians or break the fellowship of the church.
How should Christians handle these disagreements? That is what Paul addresses in Romans 14 and on in to Romans 15. Paul's biggest point here is that Christians should handle these disputes without judging. I am not the master of my brother or sister in Christ. Only the Lord has the right to judge, especially on those issues that the Scripture is not explicit about. If I abstain, I should not think less of my brother if he has a beer. If I have a beer, I shouldn't think that my sister is too conservative because she doesn't join me. While Paul does call those who enjoy their freedom strong and labels those more inclined to stick to extra- biblical rules weak, I don't think that we should see those labels as pejorative. Paul wants us to avoid gauging spirituality and righteousness on issues where the Scriptures remain silent or vague.
This leads to an important point that Paul makes in this chapter. Not everyone's faith will look exactly the same. On some issues, we should be in total conformity. All of us should abstain from sexual immorality. We should speak the truth. We should be humble and loving. But in other areas, what is right for me may not be right for you. And what is wrong for me may not be wrong for you. If I am not sure that it is okay for me to drink beer, then I should not drink beer. Paul says not to do anything that you are unsure about because acting out of doubt is a sin. But if you are perfectly comfortable with drinking beer, then have a beer (just not to the point of drunkenness because that the Bible does say is wrong!) For some Christians beer may be a sin. For other Christians, beer may be okay. While there are certain things that are always right or are always wrong for every Christian, there are some things that may be right for one Christian but not for another.
Because this is true, Paul tells us that we have to be careful about how we live and how we exercise our freedoms. We need to be careful not to convince people something is right for them just because we can do it. We must use our freedom in such a way that we don't cause others to stumble into something that is wrong for them. Let me give an example. Several years ago, when I was pastor at my former church, I attended a soccer game on a Sunday night. We normally had services on Sunday nights, but this Sunday we did not because of a holiday weekend. I had an extra ticket, so I invited one of the men from our church to attend with me. As we were sitting at the game, he said to me: "You know, I really don't think it's okay to attend a soccer game on a Sunday. That's supposed to be our Sabbath. But since you're the pastor, I came. I figured if it is alright for you, it must be alright for me. But I feel really guilty about being here!" Oops. I had made a big mistake. I had allowed my freedom to lead someone else to violate their conscience. It never dawned on me that someone might have reservations about a sporting event on a Sunday, but this man did. My exercise of freedom had led him to stumble.
That is why Paul's words in verse 22 are the best advice on this matter: "So whatever you believe about these things keep between yourself and God" (verse 22). In the gray areas, we should be very circumspect. We should enjoy our freedoms in as inauspicious away as possible so that we might not harm other Christians or break the fellowship of the church.
Wednesday, May 9, 2012
Radical Submission
Romans 13 is a fascinating passage. In the opening verses, Paul reminds us that we should submit ourselves to the governing authorities, especially in the realm of paying taxes. Now, clearly Paul is not giving the government blanket authority here. I think other passages of Scripture make it clear that we have to obey God rather than men. So if the government asks us to sin, we must refuse and make our allegiance to God come first. But aside from that, we as Christians are to respect, honor, and obey our leaders.
It is fascinating to think about Paul's instructions in their original context. Remember he is writing to people living in Rome. Rome is the capital of the world at that point, capital city of an empire that stretches around the known globe. At the head of that empire, sits an emperor who blasphemously identifies himself as a god. He is a patron of pagan religion, using government authority to support the worship of multiple false deities. His city is a cesspool of sin and wickedness, and he is a man of violence, using his legions to ruthlessly and mercilessly conquer, kill, and subdue. The emperor is certainly no friend of Christianity. Most likely, he despises Christians and would be quick to persecute them and even kill them. Yet, Paul tells the Romans that they they must submit to this man's authority. Why? Because this ruthless pagan rules by the authority of God and is His agent for punishing evildoers.
Taken in its original context, we see how radical Paul's instruction is. It tells us how comprehensive and absolute the instruction is. As Christians, we should submit to leaders good or evil so long as they do not ask us to violate God's commands.
It is fascinating to think about Paul's instructions in their original context. Remember he is writing to people living in Rome. Rome is the capital of the world at that point, capital city of an empire that stretches around the known globe. At the head of that empire, sits an emperor who blasphemously identifies himself as a god. He is a patron of pagan religion, using government authority to support the worship of multiple false deities. His city is a cesspool of sin and wickedness, and he is a man of violence, using his legions to ruthlessly and mercilessly conquer, kill, and subdue. The emperor is certainly no friend of Christianity. Most likely, he despises Christians and would be quick to persecute them and even kill them. Yet, Paul tells the Romans that they they must submit to this man's authority. Why? Because this ruthless pagan rules by the authority of God and is His agent for punishing evildoers.
Taken in its original context, we see how radical Paul's instruction is. It tells us how comprehensive and absolute the instruction is. As Christians, we should submit to leaders good or evil so long as they do not ask us to violate God's commands.
Tuesday, May 8, 2012
Romans 12 is a chapter chock full of practical living advice for followers of Jesus. Unlike the previous chapters in Romans, the point here is pretty simple and straightforward. As those who have received God's mercy in Jesus, we should be living sacrifices. We should present ourselves as thank offerings to God, giving all of our lives to His service. Chapter 12 details how that happens. It lists the virtues and behaviors that show a thankful attitude and obedience toward God.
In the midst of all that is an interesting piece of instruction. In the second half of verse 17, Paul writes: "Be careful to do what is right in the eyes of everybody." I remember the first time that verse jumped off the page at me. I thought it had to be a mistake. This seemed the exact opposite of what I learned about living the Christian life. I had been taught that the Christian life was typically about avoiding the way that most people thought was right. Most people think it okay to get drunk. Most people think it is okay to have sex outside of marriage. Most people think it is okay to cheat on your taxes. As Christians, others may think those things are right. But we are not to do those things. How can Paul say be careful to do what is right in the eyes of everybody? My father- wise man that he was- told me not to worry about what others think. Paul seems to suggest the very opposite.
What does Paul really mean here? I think Paul is teaching us that we need to observe all the courtesies and common decencies of our culture so that we might be at peace with others and be good representatives of Christ. He certainly is not saying that the majority should set our morality. But he is saying that common politeness should be a component of our Christian living. Let me give an example. As Christians, I think we should do our best to be on time people. We should try to avoid being late. In our culture (for now at least), being on time is considered a social grace. It is a behavior that most in our culture would consider valuable and good. And so, to "live at peace with everyone," we should try to be on time. The admonition to "do what is right in the eyes of everybody" calls us to be people of manners and social grace for the sake of peace and Christ's reputation.
What examples can others think of when it comes to doing "what is right in the eyes of everybody?"
In the midst of all that is an interesting piece of instruction. In the second half of verse 17, Paul writes: "Be careful to do what is right in the eyes of everybody." I remember the first time that verse jumped off the page at me. I thought it had to be a mistake. This seemed the exact opposite of what I learned about living the Christian life. I had been taught that the Christian life was typically about avoiding the way that most people thought was right. Most people think it okay to get drunk. Most people think it is okay to have sex outside of marriage. Most people think it is okay to cheat on your taxes. As Christians, others may think those things are right. But we are not to do those things. How can Paul say be careful to do what is right in the eyes of everybody? My father- wise man that he was- told me not to worry about what others think. Paul seems to suggest the very opposite.
What does Paul really mean here? I think Paul is teaching us that we need to observe all the courtesies and common decencies of our culture so that we might be at peace with others and be good representatives of Christ. He certainly is not saying that the majority should set our morality. But he is saying that common politeness should be a component of our Christian living. Let me give an example. As Christians, I think we should do our best to be on time people. We should try to avoid being late. In our culture (for now at least), being on time is considered a social grace. It is a behavior that most in our culture would consider valuable and good. And so, to "live at peace with everyone," we should try to be on time. The admonition to "do what is right in the eyes of everybody" calls us to be people of manners and social grace for the sake of peace and Christ's reputation.
What examples can others think of when it comes to doing "what is right in the eyes of everybody?"
Monday, May 7, 2012
Clarity in the Confusion (Romans 11)
Romans 11 is a notoriously difficult chapter, one that provokes as many questions as it provides answers. It is easy to get caught up on what we don't understand rather than what we do understand. But we should not let the clear lessons of the chapter get lost in what confuses us.
Romans 11 is part of a three chapter set (9-11) where Paul answers the question what does the Gospel mean for God's relationship with Israel? Does the rejection of the Law as a source of righteousness mean that Israel is no longer a "chosen people?" Does it mean that the Jews have no special place in God's plan? Reading through these chapters, Paul's answer is a clear no. Paul still believes that there is great advantage in being a Jew and that God's calling of Israel has not been revoked. We need to be careful not to assume that we instantly understand all that Israel's continued call means. Lessons from this chapter need to be carefully drawn when one is going to apply them to contemporary Middle East politics. Still, Paul is clear that Israel still has a special place in God's heart.
I see several clear lessons here in Romans 11:
1. God has not rejected Israel. The Jewish people still have a place in God's heart. God continues to offer the Jewish people righteousness, only this righteousness is not found in the stipulations of the covenant but through faith in Jesus and the work that He has done.
2. Gentile Christians should never harbor anti-Semitic sentiments. God has not rejected the Jewish people. His gifts and call are irrevocable. Instead, we should have humility, knowing that we too are rejected without faith. We should have a heart for Jews to have faith in Jesus just like we have a heart for all peoples to know Christ.
3. Israel remains the root of Gentile salvation. Jesus was a Jew. His story unfolds out of Judaism. Gentile Christians are grafted into God's work that began with Abraham, Isaac, and Jacob. Gentile Christians should be thankful for Israel because without Israel there would be no salvation for us.
Romans 11 is part of a three chapter set (9-11) where Paul answers the question what does the Gospel mean for God's relationship with Israel? Does the rejection of the Law as a source of righteousness mean that Israel is no longer a "chosen people?" Does it mean that the Jews have no special place in God's plan? Reading through these chapters, Paul's answer is a clear no. Paul still believes that there is great advantage in being a Jew and that God's calling of Israel has not been revoked. We need to be careful not to assume that we instantly understand all that Israel's continued call means. Lessons from this chapter need to be carefully drawn when one is going to apply them to contemporary Middle East politics. Still, Paul is clear that Israel still has a special place in God's heart.
I see several clear lessons here in Romans 11:
1. God has not rejected Israel. The Jewish people still have a place in God's heart. God continues to offer the Jewish people righteousness, only this righteousness is not found in the stipulations of the covenant but through faith in Jesus and the work that He has done.
2. Gentile Christians should never harbor anti-Semitic sentiments. God has not rejected the Jewish people. His gifts and call are irrevocable. Instead, we should have humility, knowing that we too are rejected without faith. We should have a heart for Jews to have faith in Jesus just like we have a heart for all peoples to know Christ.
3. Israel remains the root of Gentile salvation. Jesus was a Jew. His story unfolds out of Judaism. Gentile Christians are grafted into God's work that began with Abraham, Isaac, and Jacob. Gentile Christians should be thankful for Israel because without Israel there would be no salvation for us.
Friday, May 4, 2012
Not By Might, Nor By Power, But By My Spirit
In Romans 8, Paul highlights a fundamental truth about Christianity and the Gospel that even many Christians miss to their own harm and detriment. The point is simply stated: the Christian life is lived by God's power not by our own strength or determination. In the chapters prior, Paul has made the point that the Old Testament Law was not able to make us righteous. This is not because of a fault in the Law. It is because of a fault in us. Our sinful nature prevented us from responding to the Law as we should. That is why Christ came. He came so that through His work we might receive the Holy Spirit and have the power to live righteously. Now, this side of heaven we do not obtain perfection. Our sinful nature lives on. But, we now can make choices contrary to that sinful nature, choices that lead to obedience, because we have the Spirit. Making these choices is not easy. In verse 16, Paul likens obedience in the Spirit to the sufferings of Christ. But through Christ, we can now battle to obedience.
It is important to know that the Christian life is never lived in our strength. Our willpower or determination do not lead to obedience. Instead, we obey and stand in the power of Christ.
It is important to know that the Christian life is never lived in our strength. Our willpower or determination do not lead to obedience. Instead, we obey and stand in the power of Christ.
Tuesday, May 1, 2012
A short post today to clarify what might be a point of confusion in Romans 5. In verse 18, Paul writes: "Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men" (ESV). The words "all men" might be a little confusing. The first bit of of confusion might be found in the term "men." Reading that word, some might wonder aren't women included in salvation? Why only men? The answer is found in first century usage of the word man. In Paul's time, the word man was used as a shorthand to include both men and women. As Paul says in Galatians 3, God does not discriminate between men and women when offering salvation though Jesus.
It is not just the word "men" that can be confusing though. The word "all" also might generate some questions. Is Paul preaching universal salvation here? Is he saying that every individual who ever lived will be made righteous through Jesus? All will find eternal life; none will find hell? At first glance it seems that way. After all, all means all. But it seems clear from the rest of Scripture that not everyone will be saved. Jesus spoke of separating the sheep from the goats and of people being sent to the place of weeping and gnashing of teeth. He also said that the road to destruction was wide, suggesting that more are headed to destruction than not. So how can Paul say all are saved? The mystery is solved if we understand that Paul is not using the word all to refer to every individual but to instead to every nationality. Paul means all types of people will be saved. Individuals from every nationality will come to Jesus. This was a radical thought for a Pharisaical Jew like Paul. He grew up believing that very few if any Gentiles would receive God's approval. And the only way for a Gentile to get that approval was to convert to Judaism and submit to the Old Testament Law. Paul never imagined that God would open the door to salvation to the Gentiles. But through Jesus, He did. And so Paul preached that "all" (Gentiles not just Jews) would be saved.
It is not just the word "men" that can be confusing though. The word "all" also might generate some questions. Is Paul preaching universal salvation here? Is he saying that every individual who ever lived will be made righteous through Jesus? All will find eternal life; none will find hell? At first glance it seems that way. After all, all means all. But it seems clear from the rest of Scripture that not everyone will be saved. Jesus spoke of separating the sheep from the goats and of people being sent to the place of weeping and gnashing of teeth. He also said that the road to destruction was wide, suggesting that more are headed to destruction than not. So how can Paul say all are saved? The mystery is solved if we understand that Paul is not using the word all to refer to every individual but to instead to every nationality. Paul means all types of people will be saved. Individuals from every nationality will come to Jesus. This was a radical thought for a Pharisaical Jew like Paul. He grew up believing that very few if any Gentiles would receive God's approval. And the only way for a Gentile to get that approval was to convert to Judaism and submit to the Old Testament Law. Paul never imagined that God would open the door to salvation to the Gentiles. But through Jesus, He did. And so Paul preached that "all" (Gentiles not just Jews) would be saved.
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