Category: Mining the Scriptures

Matthew begins his gospel with the genealogy of Jesus.  He refers to Him as the Son of David, the Son of Abraham. Thus, we have an introduction to God’s scheme of Redemption for man.  The Redeemer would descend from Abraham, through Isaac, the son of promise (Genesis 12:3), and come from Judah, a descendent of King David (Jeremiah 23:5-6). This listed genealogy is an important piece of evidence that Jesus is our Christ, the Redeemer come from God.

Matthew’s observation of this lineage coming from Joseph, Jesus’ legal father, indicates that this lineage was used by Matthew to express Jesus’ legal right through genealogy to ascend to the position of King, as a descendent of David. The genealogy does not contain all  Jesus’ predecessors, only 42 Generations, which served his purpose, and through its artificial grouping of 3 sets of 14 generations served the important purpose of establishing a means of easy memorization. See Luke 3 for a different approach.

In Revelation 1, John saw a vision while “in the Spirit on the Lord’s Day”, on Patmos, while in exile. Jesus spoke to him in the vision, first in verse 11, then in verse 17-20.

John describes the one (the Lord) who spoke to him in verses 12-16.  He saw seven golden lampstands, and in their midst was the Lord, with fine garments, a head and hair white like wool, eyes like a flame of fire, feet like fine brass, a voice as the sound of many waters, and holding in His right hand seven stars. A sharp two-edged sword proceeded out of His mouth, and His countenance was shining like the son.

This picture indicates the perfection of Jesus (the number seven), His purity (the color white, the eyes like a flame of fire, the fine brass purged from impurities ),  His message (His voice as the sound of many waters), and His place (the One who influences and convicts, seen in the stars and the two-edged sword).

Truly, Jesus is the great Redeemer of all mankind!

Jude ends here with a doxology.  A doxology is an expression of praise and glory to God.  It is fitting that this conclusion is given at the end of an epistle that exhorts all to contend for the faith.  The false teachers Jude warned about in the epistle were in their doctrine undermining God.

Redemption is possible only through God’s grace.  Praise Him. He is able to expunge our sin through the sacrifice of His Son, and we can be reconciled to Him for eternity with such purity.

God is the One who saves us.  God is the One who is wise.  This is clearly seen in His revealed scheme of redeeming us, formed before our very creation, as indicated in Ephesians 1:3-14.

It is only right and proper that we praise Him.  We ascribe to him glory, majesty, dominion and power.  We acknowledge that such a preeminent position is well deserved (as our Creator), and as our Savior.  It is a position that is eternal, and one we rejoice in.  There is no other God, “Both now and forever. Amen”

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).