Category: Mining the Scriptures

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.”

The message of the cross, the gospel of Christ, is the means by which God saves man, cf. Romans 1:15-16. Here it is contrasted with the wisdom of the world. The world has always allayed against God and His will. Nevertheless, God chose to save those He could through the preaching of the gospel message. Faith in Christ is the means to salvation. Without believing the testimony of scripture, a man is doomed to salvation.  “…it pleased God through the foolishness of the message preached to save those who believe” (21).

It is interesting to note that even God’s foolishness is incomparable  to the wisdom of man. “Because the foolishness of God is wiser than men, and the weakness of God is stronger than men” (25).

Unfortunately, to most, the preaching of the gospel appears as foolishness, or a stumbling block.  There are few who are interested in God and His word.  They are arrogant in their so-called wisdom, and instead of believing and obeying, they refuse.

Truly, the way is difficult and the gate is narrow! (cf. Matthew 7:13).

Though all men have a knowledge of God, such that no one is excused from unbelief or corruption, many in every age have not given God sufficient praise or thanksgiving. It is a peculiar but easily established truth that men forget who God is, and seek to exalt themselves against him.

Paul expresses one way this is done — by the establishment of idolatry. It is a foolish pursuit, to take the almighty, preeminent and eternal Being in the universe, and seek to minimize Him. (Remake His image to be like men or animals).

God’s response? Allow it. Such a practice, rejecting God, has a deleterious consequence. When God is out of the picture, men are left to their own devices. It is seen in the corruption of worship, showing adoration for the “creature rather than the Creator” (25). It is also demonstrated here in uncleanness, which will be demonstrated further in later verses. “Therefore God also gave them up to uncleanness, in the lust of their hearts, to dishonor their own bodies” (24).

After the death of Judas Iscariot, in response to Psalm 109:8, it became necessary for the others to replace him as an apostle.  The two men considered, Matthias and Joseph (Barsabas Justus), were faithful disciples who had witness the entire ministry of Jesus. One of them was to officially become “a witness with us of His resurrection” (22).

This was not a choosing made by the disciples.  Instead they left the choosing entirely to God. First, they prayed to God. They asked God to “who which of these two You have chosen” (24).

Second, they cast their lots. Typically, the casting of lots would only choose through chance.  But this time the context indicates that God was in control. This was the disciples’ way to accede all will to God Himself.

The lot fell on Matthias.  He truly became one of the twelve.  His name is not mentioned again, but with the others he had the responsibility of teaching and edifying the church during its infancy.

Our text continues a discourse between John and Jewish delegates sent, probably by the Sanhedrin.  Who are you?!  Apparently, John was making a name for himself among the people.

John was clear. He was not the Christ. It was not his purpose to take glory from God’s son, but to “Make straight the way of the Lord” (cf. Isaiah 40:3).

Less clear was his statement that he was not Elijah. His answer in the negative perhaps explained a superstition then present that the prophet would be revived to herald the coming of the Messiah.  He was not the prophet (Deuteronomy 18:15, 18?). This passage is a reference to Jesus Himself, not a prophet who would precede Him. However, Matthew 17:10-13, Mark 9:11-13, and Luke 1:17 all make a connection of John the Baptist with Elijah. Luke saying that he would go before Jesus, “in the spirit and power of Elijah.”

Jesus was the significant and greater personage, and John’s efforts were to prepare the people of Israel to accept him.

In Luke 1:36, Elizabeth (an older woman) is identified as a relative of the virgin Mary.  She had conceived in her old age, blessed by God, and would eventually give birth to John the Baptist.

Mary went to Elizabeth, and when they met, we are told, the babe leapt in Elizabeth’s womb.  This is a strong pro-life passage.  The word babe is from the Greek brephos and refers, depending upon the passage, to either an unborn child or a small child, an infant.  Two things are noted in verse 41.  The fetus was a baby, and the baby “leaped” indicating life.  This is scripture and logical.  Only God has the right to determine when life begins, not men.  It seems here that the unborn child of Elizabeth is regarding by the Holy Spirit as being alive.

Elizabeth understood the significance of the visit.  She called Mary, the “mother of my Lord” (43). She was honored by the visit.

Verse 45 indicates that Elizabeth recognized the faith of Mary.  Mary believed what the angel said.  Mary could be said to be the first to have faith in Jesus.  Her life from that point on would be eventful!

The Lord left the synagogue in Capernaum and immediately went to Peter’s house.  (There is evidence the location of both the synagogue and Peter’s house are still known).  The village of Capernaum was small, and the two buildings are located close together.

There Jesus healed the mother-in-law of Peter. It was a compassionate action by Jesus, allowing her to then serve Jesus, Peter, Andrew, James and John. Most interesting, there is significance in what the event reveals about Peter.

First, Peter had the domestic qualification of being “the husband of one wife” (1 Timothy 3:2) to be an elder of the Lord’s church. And he was an elder (cf. 1 Peter 5:1). Consider that the qualifications listed in 1 Timothy 3 and Titus 1 are requirements, not suggestions.

Second, Paul was able to use Peter to show the legitimacy (scriptural basis) for supporting the work he did. He indicated that he and Barnabas had the right to “take along a believing wife, as do the other apostles, the brothers of the Lord, and Cephas” (1 Cor. 9:5).