Category: Mining the Scriptures

In the first portion of his letter to the Galatians, Paul emphasized that his apostleship was authorized by God. He asserts the fact in verse 1, and argues the assertion in verses 11-17.

When a careful study is made of Paul’s actions from the time of his conversion, his claims are corroborated. After Paul was converted, as recorded by the historian Luke in Acts 9, he immediately began to preach the gospel of Christ in the synagogues (cf. Acts 9:20). Though the book of Acts does not record the trip to Arabia, it does note that “many days were past” (9:23), and emphasized the preaching done in Damascus. So, as Paul wrote, he did not “immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus” (vs. 16-17).

Why is this significant? First, Paul did not need the apostle’s blessing to begin or accomplish his ministry. The charge he obtained was directly from the Lord (cf. Acts 22:15). Second, the message he preached was not of his own devising, but was revealed to him by the Holy Spirit (cf. Acts 9:15,17; 22:14, Galatians 1:11-12).

In the first verse of our text, Paul establishes a wonderful promise of God as a steadfast principle. If we suffer for the cause of Christ, we are guaranteed the consolation that comes with that relationship. In other words, the suffering is worth it because of the hope we enjoy.

Paul illustrates the principle by noting the “trouble” he had suffered in Asia. This seems to be a reference to the mob scene in Ephesus recorded in Acts 19. Paul and his companions were in mortal peril on that occasion, and it seems that Paul left the area in fear (cf. Acts 20:1).

That fear of persecution remained, as such suffering is inevitable for the faithful child of God (cf. 2 Timothy 3:12). However, Paul took comfort in the trust he placed in God. God is able to raise men from the dead, and so surely would be able to deliver Paul, if it be in accord with His will. So Paul believed, “He will still deliver us” (vs. 10). As such, he coveted the prayers of the Corinthians in his behalf, that their prayers for him and his companions would effect God’s protection in their ministry.

Paul, in greeting the Corinthians in his first epistle to the church there, identifies himself as an “apostle of Jesus Christ through the will of God.” This was his common greeting, necessitated by the Judaizers who constantly attacked his legitimacy as an ambassador of the Lord.

The letter is written to “the church of God which is at Corinth.” This is not a proper name for the church, but rather a phrase designating ownership. The church belongs to God. The church consists of those who have been called out of the world, separated through the shed blood of Jesus Christ. As such, it is proper only to refer to it as belonging to God, or Jesus (cf. Romans 16:16).

The Greek word ekklesia, from which the English term “church” derives, denotes sanctification. The church is called out, or separated from the world. This is accomplished when an individual, by calling “on the name of Jesus Christ”, is cleansed from sin. He is reconciled to God, and is rightly called a saint. This sanctification, as pointed out here by Paul, is accomplished in Jesus Christ. His sacrifice makes us holy, and separates us from the world.

Paul was quick to express his appreciation for the faith of God’s saints in Rome. He commended them, saying, “your faith is spoken of throughout the whole world” (vs. 8). How commendable, to have such faith as to be known by brethren everywhere as accepted by God!

It is because of this faith that Paul prayed for them daily, and desired to come and minister to them, by imparting some spiritual gift (vs. 11). Paul wrote this letter near the end of his third missionary journey while in Corinth. Though he desired to come to Rome, it was a while before his wishes were met (cf. 15:22).

What Paul and the Romans enjoyed, though separated, was the “mutual faith both of you and me” (vs. 12). This is the greatest reason for Christians throughout the world to be encouraged. No matter where you go, there are those of like precious faith that, by that faith, may rightly be regarded as a spiritual family. The Christian is never without encouragement and support where another Christian is to be found. Cultures, races and languages all may be different, but for all disciples of Jesus, our mutual faith remains.

Prior to his ascension, Jesus’ disciples asked him, “Lord, will You at this time restore the kingdom to Israel?” As was His common practice, our Lord responded by telling them what they needed to hear rather than what they wanted to hear. Though the advent of the kingdom was indeed near, (and accomplished only 10 days later, as recorded in Acts 2), Jesus first informed them that it was not their place to know the time (vs. 7).

Then He told them what they needed to know, giving them a lesson on power. He told the apostles that they would receive power. The Greek word here is dunamis, and indicates power or might. What is evident when the scriptures are examined, is that this might is not military, social or political. The might supplied through the work of the Holy Spirit is bound up in inspiration! “However, when He, the Spirit of truth has come, He will guide you into all truth” (John 16:13).

Jesus promised the Holy Spirit would enable them, through truth, to witness for Him. This the apostles did first on Pentecost, and the spiritual Kingdom of God was realized.

This short verse contains one of the most sublime truths ever revealed to man, “the Word became flesh, and dwelt among us.” As revealed in verses 1-3 of the text, the Word was (and is) God. As the prophet foretold, “‘Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,’ which is translated, ‘God with us’” (Matthew 1:23).

Of course, many deny this truth. “For many deceivers have gone out into the world who do not confess Jesus Christ as coming in the flesh. This is a deceiver and an antichrist” (2 John 7). John’s language condemns those who deny the humanity of the Son of God, “Whoever transgresses and does not abide in the doctrine of Christ does not have God” (2 John 9).

He is God’s “only begotten.” His incarnation represents glad tidings of peace, and good will. His sinless life makes Him a sufficient sacrifice. His resurrection from the dead makes him the second Adam, bringing life. His ascension and glorification will culminate with the bowing of every knee, and the confession of what so many now deny. He is truly “full of grace and truth.”

Luke’s gospel does not begin with the promise of Jesus’ birth, but that of John the Baptist.

Zacharias, a priest who ministered in the temple during the days of Herod the Great, was visited by an angel of God with the news that he and his wife would have John as their son.

Zacharias and Elizabeth (the cousin of Mary, Jesus’ mother, cf. vs. 36), had no child. Elizabeth was barren, and they were an elderly couple. Regardless, God made the promise to give them a son. Later, when Mary questioned the possibility of her, as a virgin, conceiving a child, Elizabeth’s pregnancy was given as a sign that, “with God nothing will be impossible” (cf. vs. 34-37).

John the Baptist was a great man who served as the forerunner of Jesus Christ. He was the object of prophecy (Isaiah 40:3; Malachi 4:5-6), and received the highest praise from Jesus Himself, “Assuredly, I say unto you, among those born of women there has not risen one greater than John the Baptist” (Matthew 11:11).

John the Baptist’s promised birth was another thread in the tapestry of God’s great scheme of redemption.

Our text reveals the fulfillment of Malachi 4:5-6, which prophesied the coming of Elijah in preparation for Messiah. John’s preparatory work was finished, as signified by his imprisonment, and now Jesus of Nazareth began his ministry, “preaching the gospel of the kingdom of God.”

John’s imprisonment by Herod led to his death by beheading (as seen in Mark 6:14-29). John himself foretold the transition in essence when he said in John 3:30, “He must increase, but I must decrease.”

Jesus ministry and teaching prefaced his kingdom, established after his death and resurrection (cf. Acts 2). At this time, he said, “the kingdom of God is at hand.”

There is a peculiar false doctrine that contends Jesus’ teaching in such places as Matthew 5-7 was not the gospel of the kingdom, rather a simple explanation of old covenant law. This passage shows the view to be incorrect. Jesus preached His own gospel, and His words must be heeded. As the Hebrew writer stated, “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son…” (Hebrews 2:1-2a).

The gospel of Matthew begins with a genealogy of Jesus. This history of Jesus’ ancestors serves a very important purpose. Any individual who would claim to be the Christ would be taken seriously only if he could prove to the Jew that his lineage was in accord with the prophecies concerning the coming “Son of David.”

In both Matthew 1 and Luke 3, the lists supplied show Jesus to be a son of Abraham, a son of Isaac (the son of promise, through whom all nations of the earth would be blessed), a son of Judah (the tribe from whom the Kings came), and the son of David.

In all, according to the record of Matthew, 42 generations spanned the time from Abraham until the day that the Christ was born into the world.

The word “Christ” is an important one. Jesus was the “annointed of God,” the Messiah come into the world. Matthew later recorded these angelic words, “And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins” (vs. 21). Jesus, the son of Abraham, the son of David, Savior of the world.

This letter the Lord wrote to the church at Ephesus was the first of seven written to churches in Asia. At the time of this writing, Ephesus was a large city — the most important seaport in Asia Minor.

Each of these letters follow the same pattern, and are found in chapters 2 and 3.

The Lord first commended the church at Ephesus for its work. The church was apparently diligent, steadfast, fruitful, and contended earnestly for the faith (Jude 3). They “hated the deeds of the Nicolaitans” as did the Lord.

However, something was missing. He admonished them for having “left your first love.” Though there was still the form of faithfulness in Ephesus, some zeal or vigor was missing. That lack of passion for Jesus was the reason for this censure.

The Lord called them to repentance, and here as elsewhere indicated that their salvation hung in the balance. This clearly indicates the fallacy of those who hold the doctrine of “once saved always saved.”

Here, those who “overcome” and receive the tree of life are the faithful and zealous. This is a wonderful lesson for us today!

To illustrate the condemnation reserved for false teachers, Jude used three examples in this text. First, those of the Exodus who exhibited unbelief despite the miraculous intervention of God. He “destroyed those who did not believe.” Second, the rebellious angels. Though little is revealed about this rebellion of higher beings, we know that God placed them under “everlasting chains.” Third, the immoral cities of Sodom and Gomorrah, that suffered by His hand, “the vengeance of eternal fire.”

These serve as an object lesson to the current false teachers that Jude warns his readers about. These evil men are sensuous and rebellious. Because of their evil ways, they are worthy of condemnation.

In verse 9 of the text, a reference is made to a conflict between Michael, the archangel, and the devil, about the body of Moses. We have no knowledge of the nature of the dispute, and it is worthless to speculate. However, the occasion is used to point out the audacity of the false teachers Jude condemns. Their brashness leads them to do things even Michael himself would not.

Can you imagine the audacity of a man who would seek to exalt himself against an apostle of the Lord Jesus Christ? That is exactly what Diotrephes did, as he sought preeminence in a local congregation, and refused to accept John and his companions.

This note, which explains the tactics of Diotrephes, serves as an object lesson to Christians today. The man lied maliciously about John. Further, he compelled others to do his bidding, and put them out of the church if they were unwilling to go along with his agenda.

The lesson, concisely put in a quotation most commonly attributed to Edmund Burke, is that “All that is necessary for the triumph of evil is that good men do nothing.” God’s word tells us what to do with men such as Diotrephes (cf. Tit. 3:10).

In contrast, John calls upon his readers to imitate good rather than evil. Where Diotrephes is shown to be an example of evil, John puts forth Demetrius as an example of good. He had a good reputation, one that was valid because he was obedient to truth. For this, he received the commendation of the great apostle.

In verse 7 John continues his contention that the child of God must “walk according to His commandments” (vs. 6). He notes that false teachers would come, denying the humanity of Jesus, and in so doing lead some to forfeit their faith and standing with God.

He refers to these as deceivers and “an antichrist.” The term antichrist (antichristos) simply refers to one who opposes the Christ, and should not here be construed as referring to any one person, past or future. All those who deny the deity or the humanity of the Christ make themselves opponents of Him. Thus, they are antichrists.

John calls for awareness of this false doctrine, and warns his readers lest they be influenced by the teaching. Why? Because, if such is embraced, they might “lose those things we worked for” (vs 8).

Embracing false doctrine can cause one to lose his soul. Concerning such individuals, Peter wrote that they twist the scriptures “to their own destruction” (2 Peter 3:16).

We must be diligent, “that we may receive a full reward” (vs. 8).

The Apostle John reveals here his purpose in writing his epistle. It serves as an admonition to his readers, “so that you may not sin” (vs. 1).

This is the purpose of God’s revealed will. It serves as the source for doctrine, reproof, correction and instruction in righteousness, and thoroughly equips the man of God (cf. 2 Timothy 3:16-17). If one desires to avoid sin, he must immerse himself in the reading and meditation of God’s word. He then is equipped for the righteous life he craves.

That does not mean that he will live without sin, as John revealed just a few verses previous (1:8,10). When man sins, it is not a reflection upon any inadequacy in the Word — only the failure of man to properly apply it and obey it.

Facing the reality of sin, we are grateful for the payment made for our transgressions. Jesus Christ is the propitiation (atonement, expiation) for sin. Through His blood the price was paid, allowing reconciliation with God. His act of atonement was not for a few, but for “the whole world” (vs. 2). Anyone who desires may be redeemed by God.

Peter intimates that his reason for writing this short epistle was the certainty he would soon die, “knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me” (vs. 14). So, he desired to remind them of certain important things. Things such as the need for maturity and growth, the hope of heaven, the trustworthiness of revelation, the danger of false teachers, and the faithfulness of the Lord’s promise of coming judgment.

These are things his readers already knew, “you know and are established in the present truth” (vs. 12). Yet, three times in this short passage he refers to the importance of reminding them of these truths. He said, 1) He was writing to remind them; 2) He would continue to remind them as long as he lived; and 3) He would ensure they would have a reminder of these things after he died.

This points out an important part of the work of preaching. Preaching is not only done to teach brethren what they do not know about God’s will; it is also done to remind them of what they do know, lest they be guilty of forgetfulness or neglect.