Category: Mining the Scriptures

This Jesus, who was crowned with glory following his death (9) is a fitting sacrifice, and a fitting high priest for mankind. The word “fitting” indicates that which is proper or as it should be. In fact, the etymology “to be conspicuous” properly gives the essence, Jesus was the obvious choice to be the “captain of our salvation” (10).

This is shown in His suffering. Remember, the Jews at this time for the most part rejected the idea of a suffering Savior. As Paul wrote, the preaching of the gospel was a “stumbling block to Jews” (1 Corinthians 2:2). They were looking for a triumphant rebellion bringing a restoration of David’s physical throne. What they got was a man who was executed as a criminal.

But, the Hebrew writer says that Jesus was “of one” with those who accepted His redemptive act. “For both He who sanctified and those who are being sanctified are all of one” (11).

Jesus is our elder Brother, and we are so thankful that “He is not ashamed to call [us] brethren” (11).

In verses 5-9, Paul instructed Timothy to find qualified men to serve as elders in the churches of Crete. This was especially needed at that time because of false teaches described in verses 10-14.

Our text continues this theme, describing the hypocrisy of these evil men, especially the Jews who were seeking to bind the Law upon the brethren.  First, Paul noted that those who are “pure” have liberty in “all things.”  (Context is important here, as Paul is referring to the limitations regarding diet, etc., that were given to the Jews, but were removed when the law was nailed to the cross, cf. Colossians 2:14-17).

In contrast, these evil men claimed to be religious, “They profess to know God”, but their evil hearts brought defilement to them, even as they imbibed in things that otherwise were pure (cf. Romans 14).  Paul was able to discern their hypocrisy (claiming purity, but being defiled) by their actions.  They deny Him, being characterized by disobedience. Thus, qualified elders were needed to deal with them.

In his second letter to Timothy, as Paul neared the end of his life, he was again in prison. The fact that he referred to his “chain” in verse 16 indicates that his circumstances were far worse than the house arrest of his first imprisonment.

During this imprisonment, the apostle had been deserted by some. He mentions individuals in Asia, including Phygellus and Hermogenes. These two are mentioned only here, and we know nothing else about them.

In contrast, we have Onesiphorus.  While others deserted Paul, this man sought to help him. In doing this, Onesiphorus helped not only Paul, but the Lord Himself (cf. Matthew 15:36). We are told he “refreshed” Paul. Consider the relief that comes amidst dark despair when your brethren bring encouragement and help.

When Paul received such encouragement, he was quick to note that such diligence brings benefits to the one offering the gift (cf. Philippians 4:17). Here Paul prayed such for Onesiphorus and his family.

In the fourth verse, Paul noted that “fables and endless genealogies” bring disputes and strife. They are to be avoided. In contrast, the intention of God’s commandments are to promote love.  The two great commandments are to love God and love your neighbor.  God has established this as a primary principle.  All that is required from Him leads to these two things.  A love for God and for man characterizes the true Christian.  So, a keeping of the laws of God leads to love, not strife.

In order to attain the objective of love, out text indicates that our hearts must be pure. The word pure indicates a heart that is clean, free from corruption.  This is especially true with regard to motivation.  Also needed is a good conscience. In effect, a man who consistently does what he thinks is right, and avoids doing what he thinks is wrong.  Finally, it requires a sincere faith. Faith that is genuine.  These are the prerequisites of God’s law bringing about love.

Without these we are ineffective, lacking in understanding.

This passage is one of the most difficult in the New Testament. The difficulty comes in our not knowing the oral teaching of Paul, who had already spoken to the Thessalonians about the subject (2:5). So, let us instead focus on what we can know.

First, the Thessalonians were challenged in their understanding of Christ’s second coming. Some thought it to be imminent (2:2), though the letter was written at an early date (about 51 AD).

Second, Paul assured them that the day of Christ was not yet present, because two events would have to happen before its occurrence. One, a falling away. (There have been numerous apostasies since the writing of this passage). Second, the revelation of the “man of sin”, the “son of perdition.” (While it is difficult to say who this is, it can again be said that many individuals through the last two centuries can be described in this way). (2:3-4)

So, while it is difficult for us to understand exactly what these two events are, there is no reason to think that the events are still in the future. The Lord has not come, but He could at any time (2 Peter 3:8-13).

As Paul expresses his admiration for the example of the Thessalonians, he expresses the part the gospel played in their good conduct.

The gospel first of all showed Paul and his companions to be legitimate servants of God. The demonstration of power, given through the intervention of the Holy Spirit allowed those who heard Paul to acknowledge his legitimacy as an apostle.

“Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles” (Acts 15:12).

Additionally, there was power in the words themselves because they were inspired, from the Holy Spirit. They did not originate from Paul himself (2 Peter 3:16).

Their acceptance of the gospel was not without cost, as Paul notes they were afflicted for their faith. Regardless, they were joyful in their service (Galatians 5:22-23). And, their steadfastness in faith served as a wonderful example to other Christians.

Paul here gives a wonderful description of our Lord, expressing His preeminence.  He is the visible manifestation of God (John 14:9). He is the firstborn over all creation – not first created, but the preexisting Creator (John 1:3). The creation was created “for” Him as our Lord and God (Revelation 5:13). He is “before all things”, the preeminent One. In effect, His standing with relation to creation is supreme. He preceded it in eternity.  He is the Creator.

He also holds creation together.  That is the meaning of the word “consist.” In Hebrews 1:3, the writer affirms that the Son upholds “all things by the word of His power.” As such, the universe will continue until such time as He determines to bring it to an end (2 Peter 3:10-12).

Finally, He is the head of the church. He has all authority (Ephesians 5:23-24). The church is His creation (Matthew 16:18), and its hope comes from His resurrection (1 Corinthians 15:20-23).  So He is  peerless, unique, and supreme, in all things. Praise Him!

In our text, Paul is unsure of whether he will live or die as he awaits his judgment from Caesar. So, his words, “For I know” should indicate faith rather than certainty. Paul was always willing to accede to God’s plan, but he believed the Lord would want him to continue his ministry to the Philippians and others.  “…to remain in the flesh is more needful for you” (24).

Paul believed in the power of the Philippians’ prayers for him. He also believed in the ability and willingness of Jesus Christ to spare Him should he so desire. Paul was also confident that His ministry and life was in accord with the Lord’s will.

As such, his expectation (indicates an intense watching) and hope (desire and expectation) is that his life at present, and that which would follow would lead to God’s approval. He would not be ashamed.  There would be no legitimate reproach found in his suffering (cf. 1 Peter 4:16), and God would be glorified both through his life and also his death should he be martyred for the cause.

Our text here consists of a single, convoluted sentence by the apostle. There is much to unpack, but consider these highlights.  First, Paul was encouraged by the reputation of the brethren there at Ephesus. Their faith, and love toward the brethren were strong (15). So, he prayed to God for them. He gave thanks, and he made petitions for them to receive wisdom and understanding. In this they would know of hope (in eternal life), the glory of their eternal inheritance (that eternal abode), and power (of God, who raised Jesus from the dead and seated Him at His right hand) (16-20).

As a part of his description of the Christ, Paul affirmed His preeminence in verse 21. The Lord has authority and dominion over all, “every name that is named.” His dominion has existed from the time that God sat Him upon the throne at His right hand. He is today King in His kingdom, a truth that some do not grasp. And, His dominion will continue, “not only in this age but also in that which is to come.” 

As Paul continues here his reference to the meeting in Jerusalem recorded in Acts 15, some might think that he writes disparagingly about the apostles and elders in Jerusalem.  Those who “seemed to be something”, “it makes no difference to me”, “who seemed to be pillars.”  This is absolutely untrue, as Paul was simply using this occasion to again argue for his independent, God given position as an apostle.  His standing did not depend upon James, Peter and John and they had nothing to add to the gospel he preached. Despite the efforts of the Judaizers to diminish Paul, he was acknowledged by the other apostles to be an ambassador “toward the Gentiles.”

As such, Paul receive from them the “right hand of fellowship.” Such a shaking of hands was and is now an expression of Christians of our joint participation in the faith of Jesus Christ. Paul was not a usurper, he was an equal partner in God’s work.

Paul was also eager to help the poor, a truth clearly established in the record of scripture, (1 Cor. 16:1-2; 2 Cor. 8-9; Rom. 15:26).

The apostle Paul expressed the reason for his failure to return in person to Corinth following his first letter to the congregation. He states that reason to be “to spare you” (23). It seems that his reconsideration of possible visits was being deemed by some as a fickleness on his part, an indication of flawed character.  This was not so.

In everything Paul desired to benefit the Corinthians. So, a change of plans should not be judged harshly.  Paul was not lacking in dependability, his plans were not made “lightly” (16). His plans were not a matter of personal whim, that with him should be “Yes, Yes, and No, No” (17). He called upon God as his witness that his communication with the church was not a matter of his own desires, but, (true with his preaching as well), was an effort to help them “stand” in faith (23).

Paul’s efforts did indeed have God as witness. It had the Holy Spirit as a “guarantee” (22). As do others, I believe this “seal” has specific reference to God’s appointment of Paul to his work as an apostle of Jesus Christ, (cf. 1:1, “by the will of God”).

As Paul condemned the Corinthians for their divisive attitudes, which he equated to carnality in chapter 3, he expressed his thankfulness for not having personally baptized any of them. Some take this as an indication of the relative unimportance of baptism itself, as Paul did the preaching, and left the baptism to others. This is absurd. What is unimportant is who does the baptism. (As Paul noted in 3:7, “So then neither he who plants is anything, nor he who waters, but God who gives the increase”). Paul simply did not want to be viewed as a proselytizer because of their contentiousness.

Paul’s purpose was to preach. To bring the believer to the point of baptism (Mark 16:15-16) so that they might be raised up to a new life (Romans 6:4). He accomplished this as a mere steward of the message, not through his own wisdom. So, it would improper for anyone to put the emphasis on him rather than the message he preached.

The power is in the cross of Christ. Therefore, all who come to faith should identify themselves solely as being “of Christ.”

Our text begins a significant section of Paul’s letter, establishing the evidence of God’s existence, and end of those who deny it. This denial can take place in atheistic views, or the distortion of God’s nature, changing, “the glory of the incorruptible God into an image make like corruptible man” (23), i.e. idolatry.

Idolatry is the specific problem in Romans 1. The people to whom Paul refers have by their idolatrous inclinations suppressed “the truth in unrighteousness” (18). Consider that we may know certain things about God simply by what is evident in nature (cf. Psalm 19:1-4). As the Psalmist said concerning the testimony of nature, “There is no language where their voice is not heard” (Psalm 19:3).

Because God’s eternal power and Godhead are clearly seen, those who are unwilling to acknowledge them become ungodly and unrighteous in their behavior. The Gentiles of the day are a very good example of this. God’s righteousness required He visit such rebellion and immorality with His wrath.  (cf. 1:32).

While the disciples waited in Jerusalem for the fulfillment of the Lord’s promise to send the Holy Spirit, Peter addressed the need to appoint another to fill the office of Judas Iscariot.

The reason for the need was to fulfill prophecies found in the book of Psalms (69:25;109:8). The prophecies were general, concerning the enemies of David, but the Holy Spirit intended a special fulfillment in the events surrounding the Christ. There would be a need for someone to the chosen as Judas’ successor.

You may notice that verses 18-19 are parenthetical, supplied by Luke to explain the death of Judas. While Judas did not personally purchase the field where he committed suicide, it was purchased with the money he obtained by betraying the Lord. Thus Luke’s explanation surrounding the gruesome end of Judas Iscariot.

In verse 15, Peter stood among 120 disciples. These were not the only believers in the Lord (see 1 Corinthians 15:6 where we are told that over 500 believers had seen the resurrected Lord). But, these were the disciples present with the apostles as they awaited their promise. In verses 21-26 we will see how the successor was chosen.

In our text, the apostle John refers to John the Baptist’s “testimony.” The term is a general one and can be used in a judicial sense, as in many other contexts.  Here it is stating the truth that John said about himself as the forerunner of Jesus Christ.

John the Baptist was a charismatic and compelling figure. A rough hewn man, coming out of the wilderness, preaching a message of repentance to the people.  As Herod knew, the people thought him to be a prophet (Matthew 14:5). From John’s own testimony we know the following:

• He was not the Christ.  In fact, he freely admitted that “One mightier that I is coming, whose sandal strap I am not worthy to loose” (Luke 3:16).
• He was not literally Elijah, or the Prophet, though Jesus later said that John did fulfill the prophecy of Malachi 4:5-ff.
• He was, however, the one to herald the coming of the Messiah, in fulfillment of Isaiah’s prophecy (Isaiah 40:3).

We are grateful for his ministry, he did his work powerfully, willingly and well.