Category: Mining the Scriptures

There are several ways to explain the text. The most simple is to consider that John is writing to three groups of Christians, little children, young men, and fathers.  It is not dogmatic, but  Barnes suggests years to approximate 20 & below, 20-40, & above 40.

The little children (note, there are two different words translated in this way in 12a and 13b which may or may not have any significance), are told by John he writing was “because your sins are forgiven you” and “because you have known the Father.” John was certainly writing to young Christians to mature them in faith.

Young men, “because you have overcome the wicked one,” and “because you are strong and the word of God abides in you, and you have overcome the wicked one.”  This indicates valiant and strong  Christians, who receive strength from John’s words.

Fathers, “because you have known Him who is from the beginning.” This is repeated twice, a confirmation of their long held faith, close acquaintance, and trust in God the Father.

Here Peter begins describing the false teachers about which he is warning his readers.  First, Peter expresses disdain about their nature, comparing them to wild (and irrational) animals whose purpose is only to be caught and destroyed. Second, their actions are based on ignorance, criticizing and demeaning when they have no real knowledge of a matter. He argues that such actions will eventually be the cause of their own ruin, “will utterly perish in their own corruption” (12).

Third, their evil actions will receive “the wages of unrighteousness” (13).  As Paul noted, the “wages of sin” is spiritual death (cf. Romans 6:23).  Fourth, they are stains, “spots and blemishes” that sully what otherwise should be pure and white “with you” (13).

Fifth, they are unfaithful, here described as having “eyes of adultery.” They not only continually sin, but are guilty of “enticing” others. Sixth, and finally, they are covetous (greedy desire).

The text continues the call for righteous living by noting that each person is treated the same way by God.  He judges “without partiality”, and “according to each one’s work.” This is imminently fair.  God does not play favorites.  Your standing before Him is a result of appropriate rules He has established that are the same for all men.

So, our sojourn on this earth should be characterized by a respect for the rules of God. Anarchy or rebellion is not acceptable, and will be judged harshly.  The gift of grace is much too precious to be treated with disdain.  How precious? Our redemption is purchased with something far greater than worldly treasures.

Our redemption is purchased with the blood of Jesus Christ.  He who lived perfectly died a sacrificial and vicarious death.  He died for us!  Isaiah wrote, “But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed.” (53:5).

The final two verses of this first chapter of James contain a contrast between vain religion and pure religion.

First, vain (useless) religion is a religion that does not change a person for the better. Specifically, James describes one who thinks himself to be religious, but it has not touched his tongue (or his heart), cf. Matthew 15:18.

Second, pure (and undefiled) religion is characterized by both what is not done, and what is done.   One whose religion is pure will show it by righteousness. He will keep himself “unspotted from the world,” cf. 1 Peter 4:3. Additionally, he does his duty, what God requires of Him.  He visits “orphans and widows in their trouble,” cf. Galatians 6:10.

Simply put, our religion must first be true (accepting Jesus Christ as the Anointed, the Son of God), and also life changing.  We must be a “new creation” (2 Corinthians 5:17), living our lives according to Jesus’ own will (Galatians 2:20).

The first 6 verses of Hebrews 3 compare and contrast Jesus with Moses.  First, the comparison in verses 1-2.

We begin with identification of Jesus as the Apostle and High priest of our confession. Notice the definite article. He is ‘the’ Apostle — a delegate or ambassador. In these last days, Jesus was the One (the only One) sent to man by God. He is also the only High Priest of the New Covenant, of the order of Melchizedek, (cf. Hebrews 6:20). He is the only high priest needed.  “Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them” (Hebrews 7:25).

Like Moses, Jesus was “faithful to Him who appointed Him” (2). He Himself said, “I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me” (John 5:30). Moses was faithful as well, living his life in service to Jehovah. There are differences between the two, but as stewards, fulfilling God’s desire for them, they were certainly alike in their faithfulness to execute God’s will!

At the end of chapter 2, Paul tells Titus to speak to his charges with “all authority.”  In chapter 3 he begins by writing certain charges of which Titus should remind them.

First to be subject to rulers and authorities.  While Christianity is radical, and we must obey God rather then men when there is a conflict between men and God’s will, in general we are be obedient to our civil government.  This is made clear in Romans 13:1-7, as well as Jesus’ willingness to pay taxes to Caesar, cf. Matthew 22:15-22.

Obedience in general should be characteristic of the child of God.  To parents, to civil authorities, in the church itself.

They were to be ready to do good, and to refuse to treat others badly.  “To speak evil of no one.”

Their character needed to be Christlike, (peaceable, gentle, humble), towards all men.  Not living like the Gentiles, rather having the character of their Lord (cf. Galatians 5:22-23; 2 Peter 1:5-7, et al).

As Christians, we are to be different than we were, and than others continue to be.

Our text gives three illustrations to examine truths that come with discipleship.

First is the necessity of enduring hardship. We are described as soldiers, and our discipleship should mirror that. Just as a soldier suffers loss and sacrifice as he gives himself over totally to serving his country, the Christian must do the same to be a faithful disciple (cf. Luke 14:26).

Second, you must carefully follow Christ’s “rules” or requirements to win your crown.  An athlete who competes only wins his reward if he is not disqualified by cheating.  A violation of the rules is equally problematic to a disciple of Christ (cf. Matthew 7:21-23).

Finally, developing skills to help others will first benefit you! Just as a farmer who plants crops to sell to and feed others, first feeds himself with his produce, the Christian is the first to benefit from his efforts to bring others to Christ! (cf. James 1:25).

Important truths to consider, and to understand! (cf. 7)

Here Paul established the basis of his standing before God.  It was not his merit. His salvation came despite his condition as a sinner. He described his pre-conversion life and person by writing he was a blasphemer, persecutor, insolent, and ignorant. In fact, he wrote, “Christ Jesus came into the world to save sinners, of whom I am chief” (vs 15).

Despite Paul’s shortcomings and sin, Jesus Christ chose him to be an apostle. It is understandable that Paul would state that the grace of the Lord (freely given gift) was “exceedingly abundant” toward him.

The phrase, “because I did it ignorantly in unbelief.” Does indicate the good conscience of Paul (cf. Acts 23:1), but good intentions do not equal acceptance. Paul had to do what everyone has to do to receive that grace from God. (We can read from Acts 9 and Acts 22 to see what that was).

God grants second chances (and more) to the penitent and honest individuals who want to change and serve him. If he did it for Paul (chief among sinners), he will do it for anyone.

These two verses constitute a prayer, a petition made to God by Paul on behalf of the Thessalonians.  The first verse of the prayer is an identification of God.  The second verse of the prayer is the petition made.

Regarding the identification made, it is interesting that Jesus Christ is first mentioned, then the Father.  Nothing else should be ascertained about this, other than the fact that the Father and the Son are so unified in their work and desires (cf. John 17) that there is no great significance in their order or appearance.

Regardless, God loves us, and by His Son He saved us, giving us consolation and hope by the extension of His grace.

Now about the petition.  It was Paul’s desire that God comfort them. In other words, that the same consolation and hope would continue, and work in them. Paul desired that God would establish them (in every good word and work, cf. Ephesians 2:10). They would be persecuted and harmed from without and within. With God’s help their faith would not waver.

Paul wrote the Christians in Thessalonica to exhort them with the gospel of Christ. His initial visit in Thessalonica came in spite of the danger which his ministry left him in, a danger which led to their mistreatment and imprisonment in Philippi (cf. Acts 16). They would have been aware of that, as the beating of Paul and Silas would have been very recent.

So, it was evident that Paul had love for the faithful in Thessalonica.

How did Paul characterize his exhortation to them? It was not from error, uncleanness, or deceit. It was in response to the stewardship given him by God. It was not an attempt to flatter, or to gain an advantage. It was not to gain glory from men, not even from the Thessalonians themselves. It was not a usurpation of his authority as an apostle, a means of gaining any advantage. It was a gentle exhortation, the type a mother would have for a small child.

Paul’s motivation and actions were always pure as an apostle. His concern was the spiritual welfare of his brethren.

Our text here refers to Paul’s ministry as an apostle of Jesus Christ.  Said ministry impacted the Colossians, but was for all of the body of Christ, which is the church.

He was happy to do this, as this was a privilege (and duty) granted to him by God.  He was a steward (cf. 1 Corinthians 4:2), to preach the mystery of Christ, and such fulfill the word of God.

The saints, the chosen of God, are called by the gospel of Christ (cf. Romans 1:16). It was at this time in history (the last days) that God “willed to make known” the benefits of believing and accepting Jesus Christ, “the hope of Glory.”

And so, Paul preached.  His message consisted of warning those who were not obedient to God, and to teach Christians, that “we may present every man perfect in Christ Jesus.”

He was fully devoted (cf. Romans 1:15).  It was “to this end I also labor.” He did not consider himself to do anything of his own accord (cf. Galatians 2:20). What Paul did as an apostle were works God had given him to do! (cf. Ephesians 2:10).

Two possibilities were acknowledged by Paul while in prison.  He could die (be executed) or he could be spared and continue his ministry.

Which was best for Paul? For him, it was to die. This is true for every faithful Christian. It is not a death wish to acknowledge the preference for eternity. Here we are limited in our fellowship with God. Beyond death is the reward of eternity in God’s presence, without the troubles and trials of life.

Which was best for the Philippians? It was for Paul to live. They needed him. As an apostle, a preacher of the gospel, and their companion in the faith, Paul helped supply their spiritual needs.  His loss would challenge them spiritually. “Nevertheless to remain in the flesh is more needful for you” (24).

Because others needed Paul to remain, his confidence was that he would be released to do his work. He trusted that God did not want his life to end, and if God did not want it to end, he had faith his work would “continue with you all for your progress and joy of faith” (25).

A simple examination of the text. The pronouns regard God in the first instance, and His Son in the last three.

God gave Jesus a place of preeminence in the world. This is best demonstrated in the church, which is figuratively described as His body. As the head is to the body, so is Christ to the church. He is the authority, He is the guide, He is the director.

As the church (His body) does His will on earth, it accomplishes everything God intends. This is our purpose as we live here — do Christ’s will, and accomplish His purpose.

Another truth in the metaphor of the head and the body is that there is one of each. One head and multiple bodies is a monster. There is only one body, on church (cf. Ephesians 4:4).

One body with multiple heads is a monstrosity as well. For any to exalt themselves by taking authority that belongs to Christ is wrong. He has “all authority in heaven and on earth” (Matthew 28:18).

Christ fulfills us completely. His power, goodness, might, love & preeminence empower us in all things  (1 Corinthians 15:58).

This context is divided into two different passages so that first the event can be examined, and then the message Paul proclaimed (verses 14-21) can be addressed later.

When Peter came to Antioch of Syria, he and Paul had an encounter caused by Peter’s sin. Though by this time the inclusion of Gentiles into the kingdom was established (Acts 15), there was still opposition to it that Peter reacted to by “separating himself [from the Gentiles] fearing those who were of the circumcision” (12).

This was a public sin, and Paul responded publicly, admonishing Peter “before them all” (14). Peter’s actions were public, and they had led others, even Barnabas, to be “carried away with their hypocrisy” (13). Public sin can and often must be dealt with publicly. A little leaven leavens a whole lump (cf. 1 Corinthians 5:6).

Apparently, this admonition left no hard feelings, as Peter wrote approvingly of Paul in his own epistle at another time (cf. 2 Peter 3:15-16). A penitent soul does not harbor resentment for admonition.

The text here consists of two main points. The first is that Paul determined to deal with the issues with the Corinthians through writing them, instead of coming personally. Most probably he thought the letter would be a more advantageous way to bring them to repentance, and joy. They were at present at odds because of their carnality, but he wanted to be joyful, and for them to be joyful so he wrote them with “much affliction and anguish of heart,… with many tears” (4).

The second point is regarding the call to withdraw from an immoral man in 1 Corinthians 5.  They had done so, which had led to sorrow and repentance on his part.  Now, rather than continuing the punishment, Paul encouraged the church to take him back and comfort him, as it is possible for such sorrow to eventually be destructive.

To forgive is the responsibility of the church, based upon the repentance, and was also done by Paul.  His reason?  “Lest Satan should take advantage of us; for we are not ignorant of his devices.”