Category: Mining the Scriptures

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.

Our text relates the news given to Mary that she would be the one to give birth to the Savior of mankind. Here is what the text tells us: Mary was a virgin. The news of this great blessing was delivered to her by an angel. Her being chosen was a great blessing and a reason to rejoice. Her Son, who would be called Jesus, would be the promised Messiah, and “of His kingdom there will not end.” The means of conception was through the power of the Highest, as the Holy Spirit would come upon her. Finally, that Mary accepted this blessing.

Here is what the text does not tell us: That this blessing bestowed upon Mary in some way elevated her above others. She was “highly favored”, and “blessed… among women”, but her blessing did not change who she was. Too, there is clear indication from Jesus Himself (in Matthew 12:46-50) that the physical relationship that He had with her as His mother was not significant compared to the spiritual relationship He had with His disciples. There is no indication that Mary’s own conception was immaculate. Nor is there an indication that she in any way serves as a mediatrix between us and God. These things are the inventions of men and should be disregarded.

Jesus taught as “one having authority” in contrast to the teaching of the scribes. The scribes taught the people from the law, making their appeal based upon Moses or the prophets.  However, Jesus’ teaching was different. Consider His sermon on the mount (Matthew 5-7). Again and again He made clear, “You have heard… but I say unto you…” Such authoritative statements amazed His audience.

The demons recognized the authority of Jesus. “I know who You are—the Holy One of God” (24). It is amazing how Jesus was rejected by so many in His day. While the demons recognized Him as God’s Son, often men did not.

However, early in His ministry He certainly had an impact upon those who heard Him. When Jesus rebuked the unclean spirit, the authority with which He spoke led to the exorcism of the demon. This was new, and made clear the authoritative way in which Jesus spoke was legitimate. As such, “they were all amazed” (27).

It also gave Jesus notoriety. His words, together with His works made Him famous in the area. Such fame was a two edged sword. The people eagerly came to Him. The leaders felt threatened by Him.

King Herod desired the destruction of his perceived rival, the prophesied Son of David. His instructions in our text were a ruse to enable him to assassinate the child.  This is evident from verses 16-18.

We see the inability of men to accomplish any intent that God determines will not happen. The wise men departed in accord with Herod’s instructions, and did indeed find the child. They rejoiced, and worshiped Jesus, knowing He was the prophesied Savior. They shared gifts with the child. (Note: The fact that there are three gifts mentioned does not necessarily indicate three wise men. The traditions concerning the number and names of the wise men are merely speculation, not from scripture).

God defeated Herod’s plan by warning the wise men not to return to Herod. And so they returned to their own country rather than returning to Herod with the location of the child. No man, no matter how powerful, is able to thwart God’s scheme for redeeming man!

“Then Job answered the Lord and said: ‘I know that You can do everything, and that no purpose of Yours can be withheld from You’” (Job 42:1-2).

Here Paul gives us an accurate and fully developed picture of the Messiah. He is the very image of God. God’s perfect character, wisdom and glory are seen in the Christ. His is a place of preeminence as the firstborn of God. All that is exists by His word, and persists through His power. (It is important to note here that the term “firstborn” has reference to His place, not His origin. The Creator of all things was not Himself created, cf. John 1:1).

His creative work covers not only what can be seen, but also what cannot be perceived by man. It is arrogant to assume that what exists is only that which can be measured or observed. The materialist is short-sighted, and ignorant of the Lord’s power and the extent of His reign.

His preeminence extends to His church. His victory over death affirms His Person and place as our Redeemer.

The gospel of Christ is God’s power of salvation (cf. Romans 1:16). When it is preached, it convicts the hearts of those who are honest and sincere. In the preaching, the message is what is important, not the messenger. That is not to say that God will not hold accountable those who preach, but are hypocrites. He will. That is not to say that when a messenger is personally unworthy of the message that it may not have a negative impact. I very well may.

However, whenever the gospel is preached it is a good thing! No matter if the motivation is impure or pure, no matter if the messenger is unworthy or worthy. Paul understood this, and rejoiced, though the preaching of the gospel may have impacted his own comfort and safety. Preaching the gospel will not save the preacher if his heart is not right, but it certainly has the ability to save the one who hears it. Praise God for His word!
.

The context affirms our reconciliation with God through Jesus Christ. It is through His shed blood that we obtain redemption, and as stated in verse 11, an inheritance.

The text also indicates that we obtain that inheritance as those who are “predestined according to the purpose of Him…” This refers to God, and it was His plan before the creation of man to redeem (our “adoption as sons”, cf. verse 5) through Jesus Christ.

In other words, God chose before the foundation of the world those who would go to heaven. His choice was that those who believe would be redeemed (cf. Mark 16:16). Predestination here refers to the group God chose to save. It is your choice whether you wish to be a part of that group.

For those who are predestined, those who are a part of that group, salvation is surely promised by our God.

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.