Category: Mining the Scriptures

Paul was continually embroiled in conflict with Judaizing teachers, who he here refers to as “false brethren.” Their view of the Christian faith nullified the grace of God. They viewed Christ as continuing the covenant between Jews and God, and viewed any Gentile Christian as a proselyte.

Circumcision, as a token of the covenant between God and Israel became the point of contention, and Paul was not going to compromise the gospel to appease these evil men. He protected Titus (a Gentile) by refusing to allow him to be circumcised. Paul’s correct understanding of the covenant of grace was that both He (a Jew), and Titus (a Gentile) were spiritual Jews, whose circumcision was not of the flesh, but of the heart! (cf. Romans 2:28-29).

We have liberty in Christ. Our appeal is to God’s grace. An appeal to the Old Law brings men into the bondage of sin.

Paul’s words in this text consist of a defense of himself to the church at Corinth. He protests his honesty, that “we conducted ourselves in the world in simplicity and godly sincerity.” The word “simplicity” indicates purity and integrity. Paul was not attempting to manipulate or “double deal” the Corinthians. In his dealings with that church, he always conducted himself with proper actions and motives.

Paul’s teaching was not by “fleshly wisdom”, but by the “grace of God.” As such, he treated the Corinthians justly, and could with confidence and a clean conscience proclaim that he had done what was right. A truly honest person can legitimately claim to be a friend because of the way he treats others. Motivated by love, he will always seek what is best for them. It is upon this basis that the apostle made his “boast” with regard to his relationship with the Christians in Corinth.

With this text, Paul gives his first of many admonitions to the church at Corinth. The Corinthians were acting carnally (cf. 3:1-4) in that they were fomenting strife within the congregation.

Division is an unacceptable condition among those who name the name of Christ. Those who cause it are to be quickly rejected by godly men (cf. Titus 3:10). Interestingly, in this situation, the Corinthians were dividing over men who themselves were godly and unified. The exaltation of men over truth is a common problem, causing division even today.

The present denominational view of unity is not advocated by Paul. While those today call for compromise, the abandonment of doctrine and an “agreement to disagree”, Paul calls upon the Corinthians to “all speak the same thing” and to be “perfectly joined together in the same mind and in the same judgment.

Christian unity must aspire to the same standard practiced by the Son and the Father (cf. John 17:20-23). Nothing less will do!

Paul was extremely dedicated in the preaching of the gospel of Jesus Christ (15). The reason for this is stated clearly in our text. God chose to save mankind through the preaching of the gospel message! (cf. 1 Corinthians 1:21-25).

The power of the gospel is found in the fact that it is true! The gospel is the message of Christ’s life, death and resurrection from the dead. The fact that His life was sinless, His death was vicarious, and His resurrection is certain means that belief in Him brings salvation to mankind. The reference to both Jew and Greek indicates that salvation is available to all men, no matter their nationality!

The phrase “from faith to faith” is difficult. Consider the fact that our faith emanates from the revelation of God’s will, referred to as “faith” in scripture (see Acts 6:7; Romans 10:17). The righteous man lives by the dictates of God’s will for him.

These verses immediately follow Jesus’ command to His disciples to tarry in Jerusalem, and wait for the “promise of the Father” (4). He ascended to Heaven, and the disciples returned to the city to wait as instructed.
Consider the difference in their outlook. After Christ’s crucifixion, the disciples were despondent. Their understanding was flawed, and they despaired that their Lord had been killed.

But, after His resurrection from the dead they had a much better idea of what the future held for them. The text names each of the remaining eleven apostles by name, and describes their anticipation as they waited with “the women and Mary the mother of Jesus, and with His brothers.”

We are told they continued in prayer and supplication. In only a few days, events would unfold on Pentecost that changed forever every man’s relationship with His God.

In the previous verse, the apostle John affirmed that Jesus, the Word, came to earth and lived among us. He now states that John the Baptist testified that Jesus is indeed the Son of God (cf. vs. 34).

John the Baptist was the forerunner of Jesus, prophesied about in Isaiah 40:3, “The voice of one crying in the wilderness, ‘Make straight the way of the Lord’” (vs. 23). His ministry heralded the coming of the Christ.

The apostle now affirms that we have received the unmerited favor of God in the sending of that Christ, Jesus (16). Just as Moses was the means through which God gave Israel His law, Jesus is the means through which God grants salvation by Grace (17). It is through Jesus that God is manifested to man. Without Jesus, we can not know God. With Him, all things are made clear, including His plans for our redemption.

Zacharias and Elizabeth were childless and older (1:18), but had received a promise from the angel Gabriel that they would have a son who would “make ready a people prepared for the Lord” (1:17). This child was named John (John the Baptist).

Zacharias, incredulous, asked for a sign, showing a lack of faith in the angel’s promise. The sign was punishment for his unbelief, he was struck mute until the promise was fulfilled.

God fulfilled his promise to Zacharias and Elizabeth (as He is always just and faithful to do), and Elizabeth conceived. She hid herself for the first 5 months of her pregnancy, and her words of rejoicing are interesting, saying that the Lord had taken “away my reproach among people” (25). To be barren was a great burden and shame for her. How wonderful for her to be granted a son with such an important part to play in God’s great scheme of redemption for mankind (cf. Luke 7:28).

Our text describes a group of men called “magi,” or wise men, from the east who had observed astronomically a sign which led them to believe the King of the Jews had been born. We can only speculate concerning the nature of that star. It is evident that the sign convinced both these wise men and Herod the Great that the promised Messiah had come.

Herod was a usurper of the throne of Judah, and no doubt this event caused him great anxiety. He was “troubled, and all Jerusalem with him” (3). This was the first, but not the last time that the Savior would experience the opposition of men who were more concerned with their status than with the truth.

The place of Jesus’ birth was predicted by Micah (5:2). It was Bethlehem of Judea, the home town of Jesus’ earthly father Joseph. Herod’s inquiry of the scribes was for the purpose of locating and killing the child he perceived to be his rival (cf. 2:13).

In his salutation to the seven churches of Asia, identified by name in chapters 2 & 3, he pronounces blessings upon them from the Father “Him who is and who was and who is to come”, the Holy Spirit “the seven Spirits who are before His throne”, and the Son “the firstborn from the dead.”

(Note: some believe the phrase “seven Spirits” refers to the spirits of the seven churches, but it seems the context is referring to each person of the Godhead, in turn. As such, the number seven would have symbolic significance as a reference to the Holy Spirit).

Regardless, John affirms Jesus as our Lord and Savior (6), and promises His second coming (7). The central theme of the book is our victory through the power of God. He is the “Alpha and the Omega, the Beginning and the End… who is and was and who is to come, the Almighty” (8).

John had an important and urgent message to share with the elect lady and her children. As such, he wrote this short epistle to warn of the deceivers who would lead them to forfeit their reward.

However, in the final few lines of his letter, he wrote of a preference to communicate with them “face to face.” Letters could not adequately express either his love for them, or the urgency of his warnings.

Each of us know the truth of Paul’s words. We read fondly the letters of love and devotion sent my family and friends. However, our “joy” is full when we see them in the flesh.

Too, the electronic correspondence of our generation is a pale facsimile of personal communication. “LOL” is an inadequate imitation of the laughter and love we share when we are together. Speaking “face to face” is the better way.

Jude describes the false teachers he warns about as individuals who are severely lacking in character. This is characteristic of the self-willed. First, they grumble and complain. This shows a lack of respect for authority. They are governed by their own lusts. This indicates selfishness and a love of sin. They use flattery to gain advantage, which indicates a deceitful spirit.

These evil individuals had been predicted by the Lord’s apostles. One example of this is found in Acts 20:28-30, in the warning Paul gave to the Ephesian elders at Miletus.

The overriding characteristic of these men was their sensuality. It seems that both Jude and Peter (2 Peter 2) refer to men that are either similar to, or perhaps are the originators of what would become known as Gnosticism. Regardless, the pursuit of carnal passion is always troublesome and divisive, and must be warned against with regularity.

The first three gospels are known as synoptic. The term is defined: “of or forming a general outline or synopsis.” Each of these gospels contain a generally chronological snapshot of the life of our Lord. They are not exhaustive. Though similar, they are written from different perspectives. As would be expected, they emphasize different aspects of Jesus’ life, ministry and teaching.

It would be improper to refer to the gospels as either biographies or histories, though there are elements of each in all four of the books. Too often the works are criticized because they do not make a formal and verifiable effort to document the life of the Lord. Such attacks are unfair in imposing modern standards upon ancient writings, and in failing to recognize the theological motivations of the writers. As John wrote in John 20:30-31, “And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.”

Continue reading “The Gospel of Mark (Witness of the Christ)” →

In John’s opening words, he affirmed himself to be an eyewitness of the resurrected Christ, and that His resurrection is the basis of his readers’ standing with God. As Paul wrote, the gospel is “the power of God to salvation” (Romans 1:16).

In verse 4 he states, “And these things we write to you that your joy may be full.” Actually, manuscript authorities differ on whether the word is “our” or “your.”

If “our”, the apostle would have reference either to himself (as he used the editorial “we” to begin the epistle (cf. vs. 1), or to the common joy both he and the readers would experience through the reality of their fellowship in Christ. If “your”, the meaning would be the same, but directed to his readers alone.

Regardless, our contemplation of the redemptive acts of Jesus brings great joy to our lives as Christians. Because we believe in Him, we have fellowship together, and the hope of heaven. There is no greater source of joy available to us!

Peter here affirms (beginning with verse 16) that the gospel concerning the Christ was confirmed by God Himself. Though such confirmations came on multiple occasions, Peter here directly refers to the transfiguration of Jesus, as recorded in Matthew 17:1-9. Peter was an eyewitness of that event, and affirms that it is a confirmation of the fact that the messianic prophecies of the Old Testament are realized in Jesus of Nazareth.

At this point he makes a greater application. All scripture is derived from God. The Bible does not have its origin with men. It is not a product of any man’s will, but has its genesis with God (cf. 2 Timothy 3:16-17). As such, no man has the right to ignore it, nor can he alter it with impunity. Instead, “you do well to heed” (vs. 19). It is described as our illumination in darkness. As the great prophet Jeremiah proclaimed, “O Lord, I know the way of man is not in himself; it is not in man who walks to direct his own steps” (Jeremiah 10:23).

Peter’s first epistle was addressed to “the pilgrims of the Dispersion” in the region of Asia Minor. The term “Dispersion” (diaspora) means “a scattering.” It is used three times in the New Testament. In John 7:35 and James 1:1, it seems to be used to refer to Jews (in James, Jewish believers). However, there is little indication of this in 1 Peter, where it seems that Peter’s primary audience is Gentile (cf. 1 Peter 4:3-4).

The second verse refers to them as “the elect.” This choosing was accomplished by God’s foreknowledge and grace, resulting in their sanctification and salvation. So, in this instance, Peter seems to be referring to Christians who were scattered among the gentiles in the region of Asia Minor.

It was important for those Christians to consider themselves in, but not of the world around them. They were “pilgrims” (strangers, sojourners). The same is true of us today. We may live in the world, but we are to be and act differently from it! (cf. 1 Peter 2:9-10).
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