Pulpitfire: 09/01/2009

Saturday, September 19, 2009

2 Timothy 4

Theme: Guard the Faith

11) By preaching the Word (1-8)

"I solemnly charge you...preach the word" (1-2 NAS)

Verse two explains several ways to preach the word. 1) by
staying "ready" (lit. "to stand by"). The phrase "in season and
out of season", may mean the minister should be ready to apply
God's word, even at times he normally would not. It may also
mean there is no time when preaching God's word is unprofitable
for believers (cf. 3:16-17).

A) By reproving. This means to expose and convince people of
sin. In Matthew 18:15, this word occurs in the phrase "tell him
[any erring brother] his fault". John the Baptist "reproved"
Herod, telling him it was unlawful for him to have his brother
Philip's wife (Luke 3:19ff.). John 3:20 indicates those who do
evil hate the light [of truth], because it exposes [reproves]
their deeds. When Jesus said,
"He that is without sin among you, let him cast the first stone",
"they which heard, being convicted [reproved] by their own
conscience, went out one by one" (John 8:7ff.).

B) By rebuking. The context of other references to this word
seem to indicate rebuke involves sharp, correcting instruction,
aimed at getting the person to show proper honor [lit. "to tax
with fault"] (see Mt. 8:26; 12:16; 16:22; 17:18; 19:13; 20:31;
Mk. 1:25; 3:12; 4:39; 8:30,32,33; 9:25; 10:13,48; Lu.
4:35,39,41; 8:24; 9:21,42,55; 17:3 18:15,39 19:39 23:40; Jude
1:9, for illustrative usage of this
word).

C) By exhorting. Exhorting means to "call near". It means to
entreat, plead with, encourage, comfort and instruct someone in
the way they should walk (see Mt. 2:18; 5:4; 8:5,31,34; Mr. 1:40;
5:10,12,17,18,23; 6:56; Lk. 3:18; 7:4; 8:31,32,41; 15:28; 16:25;
Ac. 2:40; 8:31; 9:38; Ro. 12:1,8; 15:30; 16:17; 1Co. 1:10;
4:13,16; 14:31; 16:12,15; 2Co. 1:4,6; 2:7,8; 5:20; 6:1; 2Co
13:11; Eph. 4:1; 6:22; Php 4:2; Col 2:2; 4:8; # 1Th. 2:11;
3:2,7; etc.)

All of these ways to preach God's word should be done with "great
patience and instruction" (2b). Chapter 2:25-26 indicates this
is the kind of treatment God uses to grant repentance to the
knowledge of truth by those who are in error.

Several reasons for this strong charge are:

1) Because Christ will judge the living and the dead at His
appearing (1; cf. 5-8). With regard to believers, verse 8, and 1
Cor. 3:10-15 seem to indicate the substance of a minister's
preaching will be tested. That which does not build
Christ-likeness in believers will be consumed by fire, that which
does will be rewarded. Hope of reward motivated Paul to
sacrifice himself for the ministry of guarding the faith, and he
called on Timothy to do the same (5-8). With regard to the unsaved,
Christ's judgment concerns their sentence to eternal hell (cf.
Rev. 20:11-15), as revealed by their belief or disbelief of
gospel preaching here on earth (cf. Rom 10:17ff.; 2 Thess.
1:7-10; Heb. 9:27).

2) Because apostasy is coming (3-4). "For the time will come
when they will not endure sound doctrine; but wanting to have
their ears tickled, they will accumulate for themselves teachers
in accordance to their own desires; and will turn away their ears
from the truth, and will turn aside to myths." (NAS) Both the
coming of Christ and increasing apostasy should motivate the man
of God to guard the faith
by preaching the word.

12) By supporting the persecuted (9-22)

"Make every effort to come to me soon...At my first defense no
one supported me, but all deserted me...But the Lord stood with
me..." (9, 16, 17 NAS).

Apparently, Paul was in prison for the faith and had given his
first defense at a hearing (16). All but Luke had deserted
him--some perhaps for good reason, Demas for loving the world
more than enduring "ill treatment with the people of God " (10;
cf. Heb. 11:24-25). By contrast, the Lord stood with Paul (17),
and believers should also support the persecuted. Our text seems
to show a couple ways:

A) By going to them. Twice in this passage, Paul asks Timothy to
"make every effort to come" (9, 21). He wanted this to occur
"soon", and "before winter".

B) By bringing what they need. Paul asked Timothy to "pick up
Mark and bring him with you, for he is useful to me for service"
(11). He also requested his cloak, books, and parchments (13).

This passage also seems to reveal several reasons to endure
hardship for the gospel:

1) Because some will oppose the faith (14-15). Alexander had
apparently opposed Paul's teaching vigorously. Paul warns
Timothy to "be on guard against him yourself" (15).

2) Because the Lord strengthens the persecuted (17). Though
others desert, the Lord stands with and strengthens those who
suffer hardship for proclaiming the gospel.

3) Because endurance furthers the gospel (17b). The reason the
Lord stood with Paul and strengthened him against persecution,
was "in order that through me the proclamation might be fully
accomplished, and that all the Gentiles might hear". Paul's
imprisonment and trial gave him opportunity to witness.

4) Because the Lord delivers the persecuted (18). There is no
evil deed from which the Lord does not deliver. Even if a
believer is killed, this will only usher him safely into the
presence of Christ (cf. 2 Cor. 5:8).

--
Have you heard Christ died for our sins, and God raised Him
from the dead? Did you know God saves you from hell and
gives you eternal life through faith in this finished work alone,
not your merits (Jn. 3:16; 1 Cor. 15:1-3; Eph. 2:8-10; 2 Thess.
1:8-9)? This is so man cannot boast, and God alone gets the
glory (Eph. 2:8-9).
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Thursday, September 17, 2009

2 Timothy 3

Theme: Guard the Faith

7) By expecting opposition (3:1-9)

"But realize this, that in the last days difficult times will
come." (3:1 NAS)

Rather than getting better and better, departure from doctrine
and a resulting decline in morals will mark unsaved men (some of
whom will profess faith), in the last days of the church age.
"Jannes and Jambres" may have been two magicians in Pharaoh's
court, who imitated but opposed God's work through Moses, and
were ultimately defeated (Ex. 7:11ff.) If you're guarding the
faith, you need to expect difficult opposition from ungodly men,
some of whom may profess religion.

8) By avoiding ungodly men (5-9)

"avoid such men as these"

These are men who profess religion, but lead an ungodly life. 1
Corinthians 5:10-11 says, "I wrote you in my letter not to
associate with immoral people; I did not at all mean with the
immoral people of this world, or with the covetous and swindlers,
or with idolaters; for then you would have to go out of the
world. But actually, I wrote to you not to associate with any
so-called brother if he should be an immoral person, or covetous,
or an idolater, or a reviler, or a drunkard, or a swindler--not
even to eat with such a one." (NAS)

9) By following godly examples (10-13)

"But you followed my teaching, conduct, purpose, faith, patience,
love, persecutions, and sufferings..." (10-11a NAS)

In contrast to those who profess religion but lead an ungodly
life (1-9), Timothy should follow Paul's example of suffering
persecution for his faith and godly conduct (11). Ungodly men
have always and will always mistreat those who practice their
faith: "And indeed, all who desire to live godly in Christ Jesus
will be persecuted." (12 NAS)

10) By continuing in the Scriptures (14-17)

"You, however, continue in the things you have learned...from
childhood you have known the sacred writings which are able to
give you the wisdom that leads to salvation through faith which
is in Christ Jesus..." (14-15 NAS)

The Bible is God's means of delivering men from the penalty,
power, and presence of their sins through faith in Christ (Rom.
1:16-17; 3; 6:1-14; 8; 10:14-17). Christ preached the gospel of
His death and resurrection from the entire OT (Luke 24:13-27).
Paul also persuaded Jews from the same (Acts 17:1ff.). Verses
16-17 say, "All Scripture is inspired by God and profitable for
teaching, for reproof, for correction, for training in
righteousness; that the man of God may be adequate, equipped for
every good work." (NAS)

There is no extra Biblical doctrine, psychology, philosophy,
discipline, or field of study which is necessary or capable of
delivering the man of God from sin or equipping him for "every
good work. The man of God should guard the faith by continuing
in the Scriptures.

Monday, September 14, 2009

Colossians 2

Theme: You should put Christ first

1) Reasons

F. Because He makes you complete (1:24-2:15)

2) Ways

A. By Avoiding Empty Philosophy (2:8-23)

Not only should the believer understand His completed position
in Christ, but He should put this knowledge into practice
(6-7). But how? First, by staying free from empty philosophy
(8-23). "See to it that no one takes you captive through
philosophy and empty deception, according to the tradition of
men, according to the elementary principles of the world,
rather than according to Christ" (8).

Several ideas about the meaning of "elementary principles of
the world", appear. Some see it as a reference to angelic
beings, and hence doctrines which come from demons (James 3:15
refers to a wisdom which is "earthly, sensual, demonic").
Others see a connection to the worship of angelic beings and
astrology, perhaps because of the reference to "worship of
angels" (Col. 2:18). Although these interpretations have some
support, the context of the chapter seems to give the best
clues.

These "elementary principles" refer to "deceptive", "empty",
systems of wisdom ("philosophy") rather than the treasures of
wisdom and knowledge in Christ (8a; 9; cf. 3). They are
according to "the tradition", "commandments", and "teachings
of men" (8b; 22), rather than Christ, as revealed in the Bible
(8c; cf. 1:23 - 2:6). They judge people by the shadow of the
OT Law, rather than the substance of Christ (17). They come
from the imagination and reasonings of over-inflated, fleshly
minds (18), rather than the true head, which is Christ (19;
cf. 10b). They include commands such as "Do not handle, do
not taste, do not touch!" (21), promote self-abasement and
severe treatment of the body, but are of no value against
fleshly indulgence (23).

Galatians also describes this kind of philosophy, when it
mentions "elements of the world", in reference to governors
and tutors who instructed children till they came of age. It
uses these as an illustration of legalists who persuaded the
Galatians to add OT Law (such as observing religious days, and
being circumcised) to faith in Christ, as a way of completing
their salvation (3:3; 4:1-9; 5:2-6). In chapter 3, Paul said
it is foolish to try to complete, or make perfect
(sanctification), your salvation in the strength of your
flesh, since it was begun in the power of the Spirit
(justification). Chapter four goes on to illustrate that you
cannot help, or bring God's salvation to completion through
the physical realm, or by adding your efforts. Chapter five
shows that the only way to bear fruit for God is by yielding
to the power of the Spirit in your life. "Elementary
principles of the world", i.e. man made systems of wisdom, and
of attempting to complete salvation through the flesh, is
"another gospel", which results in eternal damnation (1:9).
This is the kind of persuasive argument and "wisdom" from
which believers should stay free (Col. 2:4; 8).

Verses 9-11 summarize the truths about Christ which prove you
don't need man's philosophy to be complete. 1) All the
fulness of Deity dwells in Him in bodily form. 2) In Him you
have been made complete; 3) He is the head over all rule and
authority; and 4) in Him you have been spiritually
circumcised.

1) In contrast to such "empty" philosophy (empty because it is
of no value in delivering someone from the penalty, power, or
presence of sin), "all the fullness of the Deity dwells in
bodily form" "in Christ" (9; cf. 1:27). 2) Christ is full God
in the flesh (cf. 1 Tim. 3:16), since He dwells in believers
(Col. 1:27), and since knowledge of Him offers complete
salvation from sin (1:14-23; cf. 1 Cor. 1:30), believers are
complete in Him (9), and do not need human philosophy to be
complete, or to deliver them from any aspect of sin (cf. 1
Cor. 1:30).

3) Further, Christ is head over all things, including angels,
principalities and powers (2:10, 15, 20-23). Therefore, one
need only follow the instructions of Christ as set forth in
the Bible, to hear everything which is necessary to equip them
for bearing fruit and doing every good work (cf. 2 Tim. 3:16).
One should not submit themselves to decrees of human
philosophy, such as "do not handle, do not taste, do not
touch!" (21). Self made religion, self abasement, or severe
treatment of the body, are of no value in completing your
salvation from sin (23). It is the understanding, knowledge,
and wisdom of Christ alone, Who is the head from whom the
entire body is supplied, held together, and grows, which makes
the believer stable, complete, and free from the need of
man-made philosophy.

4) Romans 7 teaches that our "flesh" (not our physical bodies,
but our depraved sin nature) is at enmity with God. It cannot
keep the commands of God, but only rebel against them. As
such, when the believer attempts to keep the Law, he should
see that he cannot live up to God's Holy nature, and that he
deserves the curse of the Law, which is death. Galatians 3:13
says Christ has redeemed us from the curse of the Law by
hanging on a tree. Since the curse of the Law was death,
Christ takes the believer's place, and frees him from
obligation to the Law as a way of becoming or staying right
with God (Gal. 3).

The Spirit, however, baptizes, or places believers into
Christ. This so unites them to His death and resurrection,
that they have died to sin (11b), and been raised to newness
of life along with Him (12; cf. Romans 6:1-11). This
constitutes a spiritual circumcision of the heart(11a), that
is, a putting off of the old man ("flesh"; cf. Romans 7:18,
23; 8:4-11), and a putting on of the new man in Christ (cf. 2
Cor. 5:17). This is the believer's position "in Christ", and
God's basis for delivering him from the power of sin in his
daily life. You know your position in Christ (i.e., you have
died to sin and been raised to newness of life in Christ), you
count that position to be true, and then you yield your
members as instruments of righteousness to God (Romans
6:1-11), who bears the fruit of the indwelling Holy Spirit
(cf. Gal. 5). Through Christ alone, and not through
circumcision, or any other man-made religion, or system of
philosophy, does a believer become a child of God, or gain
victory over sin in their daily life. You should put Christ
first by staying free from philosophy.

Friday, September 11, 2009

2 Timothy

Text: 2 Timothy

Background

Apparently, this book was written from jail in Rome (1:17;
4:16). Paul had already been to trial (4:16), and seems to
have known that the end of his earthly ministry and time of
death was at hand (4:6-8).

Purpose

In light of present (4:14-15) and future opposition to the
gospel (e.g. 3:1ff.), Paul again instructed Timothy to guard
the faith: "Retain the standard of sound words which you have
heard from me, in the faith and love which are in Christ
Jesus. Guard, through the Holy Spirit who dwells in us, the
treasure which has been entrusted to you (1:13-14). Paul also
wanted Timothy to come to him (4:9), and bring some of his
possessions (4:13).

Content

The book explains how to guard the faith in light of present
and future opposition. Chapters 1 - 2:13 call for Timothy to
endure hardship for the gospel, rather than be ashamed or
fearful. Chapter 2 exhorts him to entrust the gospel to
faithful men, avoid worldly chatter (19-22), pursue virtue
(22), and correct with patience (23-26). Chapter 3 warns
Timothy to expect opposition (1-5a), avoid bad company
(5b-13), and continue in the Scripture (14-17). Chapter 4
charges Timothy to "preach the word" (1-8), and gives closing
remarks (9-22).

Theme: Guard the faith

Outline

1. By enduring hardship (1 - 2:13)

2. By teaching faithful men (2:2, 15)

3. By avoiding worldly chatter (2:14-23)

4. By pursuing virtue (2:22b)

5. By correcting with patience (2:24-26)

6. By expecting opposition (3:1-5a)

7. By avoiding bad company (3:5b-9)

8. By preaching the Word (3:10 - 4:8)

Closing remarks (4:9-22)

2 Timothy 1

Theme: Guard the faith

1) By enduring hardship (1:1 - 2:13)

Paul was in prison, and about to be put to death for
proclaiming the gospel (1:15-18; 4:6ff.). Believers should
not seek to suffer (even Christ asked to be delivered from it,
if possible [Lk. 22:42], as did Paul [2 Cor. 12:7-8]), but in
such a time as Christians are persecuted for their beliefs,
guarding the faith may require it (cf. 1 Peter 2:19 - 3:2). In
this chapter, Paul calls on Timothy not to be ashamed of
the gospel (8), says he is not ashamed of it (12), and praises
Onesiphorus for not being ashamed (15-18). Rather, guarding
the faith calls believers to "join with me in suffering for
the gospel..." (1:8).

A) Reasons to suffer for the gospel

1) Because it keeps you conscience clear (3a):

"I thank God, whom I serve with a clear conscience..." (NAS).
Our conscience is that internal witness which either accuses
or defends our conduct (Rom. 2:15). If we believe the
gospel, we would violate our conscience if we acted ashamed of
our "faith". Although we do not become saved, or stay saved by
obeying our conscience (2 Tim. 1:9), violating it can result
in spiritual "shipwreck" (1 Tim. 1:18-20), a seared
conscience, and departure (by those who professed, but
never really possessed saving faith) from the faith (1 Tim.
4:1ff.). In some situations, faith in Christ may call on your
conscience, to be willing to suffer for the gospel (e.g. Paul
[v12]; Onesiphorus [v15-18]; Christ [1 Pet. 2:21-25]; Peter
[Joh 13:37-38; cf. Matt. 26:69-75; cf. 1 Peter 2:18 - 3:2].

2 Timothy 1

Theme: Guard the faith

1) By enduring hardship (1:1 - 2:13)

A) Reasons to suffer for the gospel (con't)

2. Because it follows a godly heritage (3a, 5b).

"I thank God, whom I serve with a clear conscience the way my
forefathers did..." (NAS). "I am mindful of the sincere faith
within you, which first dwelt in your grandmother Lois, and
your mother Eunice..." (NAS).

True believers in ancient Israel waited in hope of the
promised Messiah (Gen. 12:1-3; 15:6; cf. Gal. 3:6-29). When
Paul became saved, he saw that Christ fulfilled this "promise
made by God to our fathers" (Acts 26:6; cf. Gal. 3). Knowing
you have a heritage which endured hardship for its faith, can
encourage you to suffer (if need be) for the gospel (see Heb.
11:24 - 12:13). Paul reminded Timothy that both his
grandmother and mother were believers of "sincere faith" (5).
Enduring hardship follows a godly heritage.

3. Because it shows sincere faith (5a). "...I am mindful of
the sincere faith within you..." (NAS).

"Sincere", here, is translated "unfeigned" in the KJV.
Literally, it means "not hypocritical". To be a hypocrite
means "to play the part", "to wear a mask", "to fake", "to
pretend", "to speak, or answer on stage", etc. (see Luke
20:19-26). Timothy's convictions, however, were not merely
put on. Paul was sure that the same sincere faith which was
in his grandmother and mother, was also in him. A hypocrite
might make a profession of faith, but will probably be
unwilling to suffer for it. Knowing you have sincere faith
should motivate you to suffer for the gospel if necessary.

2 Timothy 1C

Theme: Guard the faith

1) By enduring hardship (1:1 - 2:13)

A) Reasons to suffer for the gospel (con't)

4) Because God's Spirit enables you (6-8).

"And for this reason I remind you to kindle afresh the gift
of God which is in you...For God has not given us a spirit of
timidity, but of power and love and discipline. Therefore do
not be ashamed of the testimony of our Lord, or of me His
prisoner; but join with me in suffering for the gospel
according to the power of God" (NAS).

All the motive and ability to suffer for the gospel comes from
the believer's indwelling (John 14:16-17; Rom. 8:9,11; 1 Cor.
3:16; 6:19; 2 Cor. 6:16; Eph. 2:22; 1 John 4:13) Holy Spirit,
through faith (cf. 2 Tim. 1:5). First, spiritual gifts for
service come from the Spirit (see 1 Cor. 12). Believers
should continue to "kindle afresh" ("anazopureo": a word in
the present tense [noting an on going action], coming from the
roots "ana" [meaning "by", "in the midst of"], "zao" ["to
live", "to breathe", "to be among the living", "to be full of
vigour"], and "pur" ["fire"]) their gift of service to the
body. Also, the Spirit delivers the believer from "cowardice"
(Rom. 8:15ff.), especially from the fear of physical death and
separation from God (cf. Rom. 8:15ff.; Heb. 2:14-15; Acts 6:8;
20:24; 21:13).

In contrast to a spirit of "timidity", the Holy Spirit is a
source of internal "power" (particularly, here, for witnessing
the gospel [see Acts 1:8; 6:8; 20:24; 21:13; 1 Cor. 2:4]),
"love" (one of the main fruits of the Spirit in a believer's
life: 1 Cor. 13; 1 John 3:17; 4:18; Rom. 5:5; Gal. 5:22; Col.
1:8; 1 Pet. 1:22; etc.), and "discipline" ("sophronismos":
comes from two roots, "sodzo" ["to save"], and "phren" ["the
middle", "the mind"], and means "salvation minded") to the
believer. Faith in the power of the indwelling presence of
God, should motivate believers to suffer for the gospel
if necessary.

1 Timothy 1D

Theme: Guard the faith

1) By enduring hardship (1:1 - 2:13)

A) Reasons to suffer for the gospel (con't)

5) Because it magnifys God's grace (8b-9).

"...join with me in suffering for the gospel according to the
power of God, who has saved us, and called us with a holy
calling, not according to our works, but according to His own
purpose and grace which was granted us in Christ Jesus from
all eternity." (NAS).

At the time this letter was written, christians were often
persecuted for their faith. The alternative to being ashamed
or fearful, then, was to suffer for the gospel. God gives
believers the power to become saved, as well as endure
suffering (John 1:12; cf. 2 Cor. 4:6-18; 1 Pet. 1:5; etc.).
Such strength does not depend the least on our will, ability
or merits (Eph. 2:8-10; John 1:12-13; Rom. 9), but on the
sovereign purpose, power, and work of God (Rom. 8:28-39).
God's power actually shows in our weakness (see 2 Cor. 4:6-18;
12:6-10), and should motivate us to endure suffering for the
gospel.

6) Because immortality awaits (10-12).

"...our Savior Christ Jesus...abolished death, and brought
life and immortality to light through the gospel...for this
reason I also suffer these things, but I am not ashamed; for I
know whom I have believed and I am convinced that He is able
to guard what I have entrusted to Him until that day..."
(NAS).

In places where believers are persecuted for their faith, the
prospect of death might make them timid, or ashamed of the
gospel. When you know Christ has abolished death, believe you
have eternal life, and hope for glory in God's presence, this
can motivate you to endure suffering for the gospel (see Phil.
3:8ff.; 2 Cor. 4:6-18).

2 Timothy 2A

Theme: Guard the Faith

1) By enduring hardship (1:1 - 2:13)

C) Ways (to endure hardship):

1) By letting God empower you (1)

Chapter one showed you must sometimes guard the faith by
enduring hardship. Chapter two (1-13) continues this theme, as
indicated by urging Timothy to be empowered by God's Grace
(1), to "suffer hardship with me" (3, 9), and by promising
that "If we endure, we shall also reign with Him" (12). You
guard the faith by enduring hardship, and you endure hardship
by letting God empower you.

"You therefore, my son, be strong in the grace that is in
Christ Jesus." (1a NAS)

First, you should let God empower you for service. No part of
our salvation depends on our merits or ability. The work of
guarding the faith by enduring hardship is not a term of
salvation, but the fruit of God's saving work your life.
Ephesians says, "for by grace are you saved, through faith,
and that not of yourselves, it is the gift of God, not of
works, lest any man should boast". The following verse
says, "for we are His workmanship, created in Christ Jesus for
good works, which God prepared beforehand, that we should walk
in them." Philippians 2:12-13 says, "So then, my beloved, just
as you have always obeyed, not as in my presence only, but now
much more in my absence, work out your salvation with fear and
trembling; for it is God who is at work in you, both to will
and to work for His good pleasure." (NAS) The good works God
calls you to do, are not terms of salvation, but they are the
fruit of salvation which God motivates and enables in your
life.

The phrase "be strong" in 2 Timothy 2:1, is in the passive
voice. God's grace is what does the action, and Timothy is
being acted upon by it. The verb is also in the present
tense, which means the believer should keep on letting God's
grace empower him for service. The believer's power to do
God's will, to bear the fruit of Christ's nature, and to gain
victory over sin in his daily life, come from the indwelling
Holy Spirit, as the believer yields his "members as
instruments of righteousness to God" (2 Tim. 1:7; cf. Rom.
6:1-13; 8:1-29; cf. Gal. 5:18-25).

Romans 6:1-13 gives the detailed explanation as to how this
"grace that is in Christ Jesus" works to empower the believer.
By His death, Christ has paid the full penalty which believers
deserve for failing to keep the law (cf. Gal. 3:13). By His
resurrection, He provides the power to live for God (cf.
Philippians 3:10). The Holy Spirit so baptizes or unites the
believer with the person and work of Christ, that he, also, is
said to have "died to sin" (6:4), and to have been raised with
Him to newness of life in Christ.

Because of the believer's death with Christ to sin, he is no
longer obligated to the death penalty of the Law, or the
slavish rebellion the Law motivates in his sin nature (see
Romans 7). Because of the believer's resurrection, with
Christ, to newness of life, he is empowered, by the same Holy
Spirit which raised Christ from the dead (cf. Rom. 1:4), to
live a life of victorious service for God. This victory comes
through faith "in the grace that is in Christ Jesus", as
the believer knows his position in Christ (Rom. 6:1-10),
counts it to be true (11), and yields his members as
instruments of righteousness to God (12-13ff.).

You guard the faith by enduring hardship, and you endure
hardship by letting God empower you.

2 Timothy 2B

Theme: Guard the Faith

1) By enduring hardship (1:1 - 2:13)

C) Ways (to endure hardship):

2) By avoiding worldly entanglement (4)

"Suffer hardship with me, as a good soldier of Christ Jesus.
No soldier in active service entangles himself in the affairs
of everyday life, so that he may please the one who enlisted
him as a soldier." (3-4 NAS).

Verse one stated that you endure hardship by letting God's
grace empower you. The following verses, then, do not add
terms or conditions of salvation, but describe the fruit of
salvation when you yield to your commander. Like a soldier
endures hardship, Christ calls upon believers to suffer
hardship for the faith. Another way to do this (3), is by
avoiding worldly entanglement (4).

The word "affair", is "pragmateia". This comes from a root
word, meaning "to do". It speaks of matters of business or
conduct. The word "entangles", is "empleko". It comes from
roots meaning "in", and "to braid", or "weave".

In Luke 8:14, Jesus explained how the "cares and riches and
pleasures" of this life can "choke" the effect of God's Word
on a person. 2 Timothy 4:10 notes that "Demas, having loved
this present world, has deserted me and gone to Thessalonica"
(NAS). 1 Timothy, also warns that "those who want to get rich
fall into temptation and a snare and many foolish and harmful
desires which plunge men into ruin and destruction. For the
love of money is a root of all sorts of evil, and some by
longing for it have wandered away from the faith, and pierced
themselves with many a pang." (6:9-10 NAS). In Acts 6,
spiritual leaders of the church said, "It is not desirable for
us to neglect the word of God in order to serve tables...But
we will devote ourselves to prayer and to the ministry of the
word." (2b, 4 NAS).

As soldiers of Christ, all believers (but especially those who
instruct and lead the church) should endure hardship for the
faith, by avoiding worldly entanglements.

2 Timothy 2C

Theme: Guard the Faith

1) By enduring hardship (1:1 - 2:13)

C) Ways (to endure hardship):

3) By keeping the rules (5)

God's grace alone, is what empowers you to endure hardship for
the gospel (1). Ephesians says the good works we do after we
are saved, are those God ordained for us to walk in (2:8-10).
Philippains confirms it is God who works in us both to will
and to do of His good pleasure (2:13). Galatians strongly
warns that anyone who seeks salvation through the Law, or any
other rules of personal merit, believes a false gospel which
will result in eternal damnation (1:9). Nevertheless, God
does expect believers, as a fruit rather than term of
salvation, to live like Christ.

"And also if anyone competes as an athlete, he does not win
the prize unless he competes according to the rules" (5 NAS).

God's Word is clear that this verse cannot speak about winning
salvation. But what then is the prize? There are at least a
couple possibilities. One view is that this refers to rewards
(not affecting salvation) the believer earns (1 Cor. 9:24-27).
Another is that the "prize" refers to the gracious fulfilment
of God's promise to all believers of a glorified body, freedom
from the sin nature, and citizenship in heaven. This is the
prize for which Paul waited, "pressed", and suffered wrong for
the gospel (see Romans 8:18-30; Philippians 3:7-21). He
attributed this reward entirely to the righteousness and power
of Christ, as opposed to any merit of his own, and referred to
it as a "crown of righteousness" which all believer's
will receive (2 Tim. 4:7-8).

God's plan of salvation for the believer includes
justification, sanctification, and glorification (Rom.
8:29-30). His ultimate goal is to bring the believer into
complete conformity to the likeness of His Son. The moment
one trusts Christ, his sins are transferred to Christ's
account, and Christ's righteousness is transferred to his
account (2 Cor. 5:21). On this basis, God declares the
believer "righteous" (Romans 3). This is justification.

Being thus separated from his sins, and placed into Christ,
the believer is also "sanctified" (positionally). This is why
every believer is called a "saint" (Rom. 15:16; 1 Cor. 1:12;
6:11; Eph. 1:1; 5:26). Even though the believer is 100%
sanctified, positionally, "in Christ", he still retains his
sin nature (Romans 7), and is only gradually delivered from
the power of sin in his daily life, as he yields to God by the
power of the indwelling Holy Spirit, through faith in Christ
(Rom. 6:1-14). This is what is called positional and
practical, or progressive sanctification.

God's ultimate call for the believer, though, is one of
complete conformity to Christ, both in his position and
personal walk. This goal is called "glorification", and will
not be completed until God deliver's the believer from the
very presence of his sin nature, in heaven (Romans 8:18ff.)
The hope of such a glorious prize should motivate the believer
(because he has been blessed [Eph. 1] rather than to get
blessed] to meet standards of godliness during life on earth,
even if it means suffering for the gospel (see Romans 8:18-25;
1 Cor. 3:10-15; 9:24-27; Philippians 3:7-21; 1 Peter 1:3-9;
2:13-3:6 Hebrews 12:1-17).

2 Timothy 2D

Theme: Guard the Faith

1) By enduring hardship:
C) Ways (con't)
4) By remembering Christ Jesus (2:6-13)

"Remember Jesus Christ, risen from the dead, descendant of
David, according to my gospel" (8 NAS).

Chapter 2, verse 3, says, "Suffer hardship with me, as a good
soldier of Christ Jesus" (NAS). In the three illustrations
which follow, the believer who endures suffering for the
gospel is likened to a soldier (3-4), an athlete (5), and a
"hard working farmer" (6). All three types of people endure
some kind of suffering in the hope of glory. Christ, too,
endured the suffering and shame of the cross, before He
rose (8) and God highly exalted Him (Philippians 2:5-11;
Hebrews 12:1-17). Christ's resurrection from the dead, offers
every gospel believer the hope of future resurrection and
glory, when "we shall also reign with Him" (10-12a; cf. Rom.
6:1-13; 1 Cor. 15; Philip. 3:8-21). This should motivate
christians to endure hardship for the gospel (2 Tim. 2:9; cf.
1 Pet. 1:1-9; 2:13 - 3:6), especially since faith in Christ is
the only way God has ordained for the elect to become saved
(10; cf. Rom. 10:11-15).

The statement "If we deny Him, He also will deny us;" (12b
NAS) cannot mean loss of salvation for a true believer. Romans
8 indicates nothing can separate such from the love of God,
and that everyone whom God justifies (the moment they trust
Christ), He also glorifies (something which occurs in the
future). It would seem, then, that this phrase can only refer
to Christ's denial of those who temporarily professed faith,
but never truly believed and then permanently denied
Him, or to the possible loss of rewards which do not affect
the believer's salvation (cf. 1 Cor. 3:10-15). Peter denied
Christ temporarily, but later repented (Matt. 26:33-35; cf.
69-75; Luke 22:31-32).

"If we are faithless, He remains faithful; for He cannot deny
Himself." (13 NAS) This may refer to times when believers
doubt or disobey, and indicate that even in such times, Christ
cannot deny those who are truly members of His body. But the
idea may be that Christ, rather than our faith in Christ, is
the object on which we should focus (cf. Heb. 12:1ff.), since
His reliable character does not change the way our perception
of Him may.

2 Timothy 2E

Theme: Guard the Faith

2) By teaching faithful men (2)

"And the things which you have heard from me in the presence
of many witnesses, these entrust to faithful men, who will be
able to teach others also." (NAS)

The "standard of sound words" (1:13) Timothy heard from Paul,
were the gospel truths about Jesus Christ (1:8-14). Christ
died and rose to offer salvation by grace, through faith,
apart from human merit (1 Cor. 15:1ff.; Eph. 2:8-9). Jesus
preached this message from "all" of the OT (Luke 24:27). Paul
persuaded Jews, from same (Acts 17:1-4). 2 Timothy 3:16-17
indicates that "all Scripture is inspired by God and
profitable for teaching, for reproof, for correction, for
training in righteousness; that the man of God may be
adequate, equipped for every good work." The whole Bible
reveals God's plan of salvation through Jesus Christ, and
forms the "standard of sound words".

One way to "guard" this "treasure", is by entrusting (from
"paratithemi", meaning to "put near", "deposit", "commit") it
to faithful men (those who believe the gospel truths and show
reliable character) who "will be able to teach others also".
God's standard of sound words is the Bible alone (2 Tim.
3:16-17; cf. Acts 17:11), but He uses faithful men, gifted for
teaching (Eph. 4:8-13), to perpetuate it.

Apparently, God's institution for training christian leaders
is the local church. It seems that the responsibility is on
the leaders to recognize those who are faithful and gifted for
teaching, and to deposit gospel truths with them (1 Timothy
3:1, however, does seem to indicate that such individuals
will express a desire for the office), so they may do the
same. There is no extra Biblical body of doctrine, or field
of study, which is necessary or capable of making the man of
God "adequate" or "equipped" for "every good work" (2 Tim.
3:17).

2 Timothy 2F

Theme: Guard the Faith

3) By avoiding worldly chatter (2:14-23)

"...charge them in the presence of God not to wrangle about
words, which is useless, and leads to the ruin of the hearers.
Be diligent to present yourself approved to God as a workman
who does not need to be ashamed, handling accurately the word
of truth. But avoid worldly and empty chatter, for it will
lead to further ungodliness, and their talk will spread like
gangrene..." (NAS)

The curriculum of the man of God should be "sound words" of
the Bible alone. These are what he is to guard (1:13-14),
entrust to faithful men (2:2), remind believers of (2:14), and
be diligent to handle accurately (2:15).

By contrast, the man of God should "not wrangle about words"
(14b), should "avoid worldly and empty chatter", "abstain from
wickedness", and "flee youthful lusts". All of these pertain
to false doctrine and the ungodly fruit it bears (18).

The reason to avoid and "flee" false teaching altogether, is
because it "is useless", "leads to the ruin of the hearers"
(14b), will lead to "further ungodliness" (16), "will spread
like gangrene" (17), will "upset the faith of some" (18), and
produces "quarrels" (23). Positively, the man who flees and
"cleanses himself from these things...will be a vessel for
honor, sanctified, useful to the Master", and "prepared for
every good work" (21).

There is a temptation, today, when guarding the faith, to give
attention to false views. It is argued that one must study
and know the enemy in order to defeat him. Although this idea
sounds reasonable and is popular, it runs contrary to what we
are taught in 2 Timothy. The man of God should guard the
faith by teaching Bible truth, and by avoiding worldly chatter
altogether.

2 Timothy 2G

Theme: Guard the Faith

5) By pursuing virtue (22b)

"Now flee from youthful lusts, and pursue righteousness,
faith, love and peace, with those who call on the Lord from a
pure heart." (NAS)

"Youthful lusts" could refer any lusts of the flesh (Gal.
5:16-26), but the context seems to specifically indicate
fleeing from false teachers and doctrines. The whole chapter
contrasts the importance of teaching sound doctrine and
avoiding worldly chatter such as the false words of "Hymenaeus
and Philetus" (17-18). The verse preceding the command to
flee, makes the statement that God knows who are His, and
the call to "abstain from wickedness". This seems to refer to
Numbers 16, where the Lord approved Moses against a challenge
by Korah and other rebels, commanding His people to separate
from them (21, 24). Also, the verses following (23-26)
indicate that separation from quarrelsome, false teachers is
in view.

Rather, the man of God should pursue virtue. Specifically,
"righteousness, faith, love, and peace". These are all fruit
which the indwelling Holy Spirit bears when believers yield to
God through faith in Christ's death and resurrection (Gal.
5:16-26; cf. Romans 6:1-14).

False teachers promote ungodly lifestyles and upset the faith
of some with their teachings (2 Tim. 2:16-18). You guard the
faith, then, by fleeing these youthful lusts and pursuing
virtue.

2 Timothy 2H

Theme: Guard the Faith

6) By correcting with gentleness (24-26)

"And the Lord's bond-servant must not be quarrelsome, but be
kind to all, able to teach, patient when wronged, with
gentleness correcting those who are in opposition..." (24-25a
NAS)

There are several reasons to correct with gentleness when
guarding the faith. For one thing, it helps prevent
"quarrels" (24-25a). Another reason is because you represent
God. Timothy is called "the Lord's bond-servant".

A third reason to correct with gentleness is because God may
grant repentance to those who oppose sound doctrine (25b).
Romans 2:4 notes that it is the goodness, patience, and
forbearance of God which leads people to repentance.

Also, people who oppose sound doctrine are apparently not in
their right mind. Verse 26 says if God grants them
repentance, they then "come to their senses".

A final reason to correct with gentleness, is because those
who oppose sound words are tools of the devil. 26b says
they're in "the snare of the devil, having been held captive
by him to do his will." (NAS) 2 Corinthians 4 describes
Satan's influence on the lost: "...even if our gospel is
veiled, it is veiled to those who are perishing, in whose
case the god of this world has blinded the minds of the
unbelieving, that they might not see the light of the gospel
of the glory of Christ..." (4:3-4 NAS)

2 Timothy 3

Theme: Guard the Faith

7) By expecting opposition (3:1-9)

"But realize this, that in the last days difficult times will
come." (3:1 NAS)

Rather than getting better and better, departure from doctrine
and a resulting decline in morals will mark unsaved men (some
of whom will profess faith), in the last days of the church
age. "Jannes and Jambres" may have been two magicians in
Pharaoh's court, who imitated but opposed God's work through
Moses, and were ultimately defeated (Ex. 7:11ff.) If you're
guarding the faith, you need to expect difficult opposition
from ungodly men, some of whom may profess religion.

8) By avoiding ungodly men (5-9)

"avoid such men as these"

These are men who profess religion, but lead an ungodly life.
1 Corinthians 5:10-11 says, "I wrote you in my letter not to
associate with immoral people; I did not at all mean with the
immoral people of this world, or with the covetous and
swindlers, or with idolaters; for then you would have to go
out of the world. But actually, I wrote to you not to
associate with any so-called brother if he should be an
immoral person, or covetous, or an idolater, or a reviler, or
a drunkard, or a swindler--not even to eat with such a one."
(NAS)

2 Timothy 3B

Theme: Guard the Faith

9) By following godly examples (10-13)

"But you followed my teaching, conduct, purpose, faith,
patience, love, persecutions, and sufferings..." (10-11a NAS)

10) By continuing in the Scriptures (14-17)

The Bible is God's means of delivering men from the penalty,
power, and presence of their sins through faith in Christ
(Rom. 1:16-17; 3; 6:1-14; 8; 10:14-17). Christ preached the
gospel of His death and resurrection from the entire OT (Luke
24:13-27). Paul also persuaded Jews from the same (Acts
17:1ff.). Verses 16-17 say, "All Scripture is inspired by God
and profitable for teaching, for reproof, for correction, for
training in righteousness; that the man of God may be
adequate, equipped for every good work." (NAS)

2 Timothy 4

Theme: Guard the Faith

11) By preaching the Word (1-8)

"I solemnly charge you...preach the word" (1-2 NAS)

Verse two explains several ways to preach the word. 1) by
staying "ready" (lit. "to stand by"). The phrase "in season
and out of season", may mean the minister should be ready to
apply God's word, even at times he normally would not. It may
also mean there is no time when preaching God's word is
unprofitable for believers (cf. 3:16-17).

2) By reproving. This means to expose and convince people of
sin. In Matthew 18:15, this word occurs in the phrase "tell
him [any erring brother] his fault". John the Baptist
"reproved" Herod, telling him it was unlawful for him to have
his brother Philip's wife (Luke 3:19ff.). John 3:20 indicates
those who do evil hate the light [of truth], because it
exposes [reproves] their deeds. When Jesus said,
"He that is without sin among you, let him cast the first
stone", "they which heard, being convicted [reproved] by their
own conscience, went out one by one" (John 8:7ff.).

3) By rebuking. The context of other references to this word
seem to indicate rebuke involves sharp, correcting
instruction, aimed at getting the person to show proper honor
[lit. "to tax with fault"] (see Mt. 8:26; 12:16; 16:22; 17:18;
19:13; 20:31; Mk. 1:25; 3:12; 4:39; 8:30,32,33; 9:25;
10:13,48; Lu. 4:35,39,41; 8:24; 9:21,42,55; 17:3 18:15,39
19:39 23:40; Jude 1:9, for illustrative usage of this
word).

4) By exhorting. Exhorting means to "call near". It means to
entreat, plead with, encourage, comfort and instruct someone
in the way they should walk (see Mt. 2:18; 5:4; 8:5,31,34; Mr.
1:40; 5:10,12,17,18,23; 6:56; Lk. 3:18; 7:4; 8:31,32,41;
15:28; 16:25; Ac. 2:40; 8:31; 9:38; Ro. 12:1,8; 15:30; 16:17;
1Co. 1:10; 4:13,16; 14:31; 16:12,15; 2Co. 1:4,6; 2:7,8; 5:20;
6:1; 2Co 13:11; Eph. 4:1; 6:22; Php 4:2; Col 2:2; 4:8; #
1Th. 2:11; 3:2,7; etc.)

All of these ways to preach God's word should be done with
"great patience and instruction" (2b). Chapter 2:25-26
indicates this is the kind of treatment God uses to grant
repentance to the knowledge of truth by those who are in
error.

Several reasons for this strong charge are: 1) Because Christ
will judge the living and the dead at His appearing (1; cf.
5-8). With regard to believers, verse 8, and 1 Cor. 3:10-15
seem to indicate the substance of a minister's preaching will
be tested. That which does not build Christ-likeness in
believers will be consumed by fire, that which does will be
rewarded. Hope of reward motivated Paul to sacrifice himself
for the ministry of guarding the faith, and he called on
Timothy to do the same (5-8). With regard to the unsaved,
Christ's judgment concerns their sentence to eternal hell (cf.
Rev. 20:11-15), as revealed by their belief or disbelief of
gospel preaching here on earth (cf. Rom 10:17ff.; 2 Thess.
1:7-10; Heb. 9:27).

2) Because apostasy is coming (3-4). "For the time will come
when they will not endure sound doctrine; but wanting to have
their ears tickled, they will accumulate for themselves
teachers in accordance to their own desires; and will turn
away their ears from the truth, and will turn aside to myths."
(NAS) Both the coming of Christ and increasing apostasy
should motivate the man of God to guard the faith
by preaching the word.

2 Timothy 4B

Theme: Guard the Faith

12) By supporting the persecuted (9-22)

"Make every effort to come to me soon...At my first defense no
one supported me, but all deserted me...But the Lord stood
with me..." (9, 16, 17 NAS).

Apparently, Paul was in prison for the faith and had given his
first defense at a hearing (16). All but Luke had deserted
him--some perhaps for good reason, Demas for loving the world
more than enduring "ill treatment with the people of God "
(10; cf. Heb. 11:24-25). By contrast, the Lord stood with
Paul (17), and believers should also support the persecuted.
Our text seems to show a couple ways:

1) By going to them. Twice in this passage, Paul asks Timothy
to "make every effort to come" (9, 21). He wanted this to
occur "soon", and "before winter".

2) By bringing what they need. Paul asked Timothy to "pick up
Mark and bring him with you, for he is useful to me for
service" (11). He also requested his cloak, books, and
parchments (13).

This passage also seems to reveal several reasons to endure
hardship for the gospel:

1) Because some will oppose the faith (14-15). Alexander had
apparently opposed Paul's teaching vigorously. Paul warns
Timothy to "be on guard against him yourself" (15).

2) Because the Lord strengthens the persecuted (17). Though
others desert, the Lord stands with and strengthens those who
suffer hardship for proclaiming the gospel.

3) Because endurance furthers the gospel (17b). The reason
the Lord stood with Paul and strengthened him against
persecution, was "in order that through me the proclamation
might be fully accomplished, and that ll the Gentiles might
hear". Paul's imprisonment and trial gave him opportunity to
witness.

Thursday, September 10, 2009

2 Corinthians

Book: 2 Corinthians

Background:

Paul started the church in Corinth, and stayed there for a
year and a half (Acts 18:1-18). After being informed, by the
household of Chloe (1 Cor. 1:11), of problems in the church,
he sent the letter of 1 Corinthians, then Timothy (4:17).
Unfortunately, this did not solve the problems, so Paul made a
"painful visit" to Corinth, to confront the offenders (2 Cor
2:1ff). When this was ineffective, he sent "a severe letter"
with Titus (2 Cor. 2:4-9; 7:8-12). Finally, Titus met Paul
with the report that the Corinthians had repented (7:6-16), so
Paul wrote 2 Corinthians.

Contents:

2 Corinthians explains Paul's ministry (1-7) [including his
sufferings in Asia (1:3-11), plans to visit (1:12-2:4), joy
over their repentance (1:24; 2:12-13; 7:6-7, 15-16),
instructions about restoring the disciplined man (2:5-11 cf. 1
Cor. 5), the excellence of a ministry of grace over law
(2:14-6:10), and his urge to separate from false teachers
(6:11-7:16)], encourages the Corinthians to fulfill their
commitment to an offering (8-9), and enforces Paul's authority
as an apostle (10-13).

Purpose:

Perhaps the binding purpose of this letter is to encourage
those who suffer for Christ's glory. This was necessary
because false teachers, who gloried in the flesh rather than
Christ, discredited Paul's ministry and authority as "weak".

Key Verses:

4:7; 10:17

"But we have this treasure [gospel of Christ] in earthen
vessels, that the surpassing greatness of the power may be of
God and not from ourselves...LET HIM WHO BOASTS BOAST IN THE
LORD.

Theme:

Glory in Christ, not the flesh.

Outline:

1. By enduring weakness (1-5)

2. By separating from false teachers (6-7)

3. By giving to those in need (8-9)

4. By boasting about Christ (10-13)

Text: 2 Corinthians 1

Theme: Glory in Christ, not the flesh.

Outline:

1. By enduring weakness (1-5)
A. Suffering teaches us to comfort others (1:1-7)
B. Suffering trains us to trust in God (1:8-10)
C. Suffering results in praise to God (1:11)
D. Suffering makes us meek toward others (1:12-24)

Chapter one begins to encourage those who suffer for Christ's
glory. Apparently, false teachers had discredited Paul's
conduct, ministry, and authority as "weak" (cf. 10:10;
11:17-21), since he was often afflicted in various ways, and
seemed to waver in his commitment to visit the Corinthians.
This chapter explains how "weakness" promotes God's glory,
rather than the "flesh"--something the false teachers took
pride in.

Suffering teaches us to comfort others (1-7). As Paul came
under pressures, God comforted him. This, in turn, taught
Paul how to comfort others who are afflicted. Weakness
prepares a person to minister for Christ's glory, rather than
the glory of the flesh.

Suffering trains us to trust in God (8-10). Sometimes, Paul
was afflicted to the point where he thought he would die (cf.
11:23-33). God used this, however, to focus Paul's hope on
Him who raises the dead. Weakness trains God's ministers to
trust Him, and His ability to raise the dead.

Suffering results in praise to God (11). When God responds to
believer's prayers by delivering a minister who is under
extreme pressure, the result is thanks and praise to God. This
seems evident in Acts 12:1-17, where the church met in prayer
for Peter's deliverance from prison. Suffering persuades
people to thank and praise God when He delivers them.

Suffering makes us meek toward others (12-24). Paul
originally planned to spend the winter with the Corinthians
after going through Macedonia (1 Cor. 16:5-7). Later, he
proposed a double stop while going to and from Macedonia (2
Cor. 1:16). False teachers apparently seized this change of
plans to imply Paul was unreliable, or double tongued (17).
The real reason for the change of plans, however, was to
"spare" the Corinthians further sorrow. In the process of
correcting moral problems in the church, he had already sent
Timothy (4:17), written 1 Corinthians (1 Cor. 1:11), made a
"sorrowful" visit to confront the offenders (cf. 2 Cor.
2:1ff), and delivered a "sever letter" by Titus (2:4-9;
7:8-12). He wanted to "spare" the Corinthians any further
rods of discipline. Suffering makes us meek toward others.

This chapter explains how "weakness" promotes God's glory,
rather than the "flesh"--something the false teachers took
pride in.

Text: 2 Corinthians 2

Theme: Glory in Christ, not the flesh.

1. By enduring weakness (1-5)
D. Suffering makes us meek toward (1:12 - 2:11)
E. Suffering magnifies God's adequacy (2:12 - 5)

Paul's sorrow when writing the "severe letter", only
demonstrated his concern that they purge evil from among them
(cf. 1 Cor. 5*). Since they finally punished the man, he
could change his plans, and come to them in joy, rather than
with a rod of discipline. Since the offender repented, he
encouraged them to forgive him, lest he (the offender) be
overwhelmed by sorrow, and Satan take advantage of the
situation. Paul's "weakness" made him meek toward the
Corinthians.

Suffering reveals God's adequacy (12-17). Although God opened
a door of ministry for Paul in Troas, Paul had no peace of
mind when he didn't hear from Titus about the Corinthian's
response to his "severe letter". As a result, he went on to
Macedonia, and eventually received the good news from Titus.
Credit for such results goes to "God, who leads us in His
triumph in Christ" (14).

Apparently, the illustration, here, is of a Roman march of
triumph, in which the commanding victor led the conquering
troops, who were followed by the captives. The whole party
carried incense. For the victors, this was the sweet savor of
triumph. For the captives, it signified the stench of death.
In the same way, true christian ministry--conducted in
weakness--is an aroma of life to those who are saved, but of
death to those who are perishing. Only God could make someone
adequate for such a ministry (cf. 3:5). Paul's weakness
revealed sincere (17) motives (why else would someone endure
such hardships without pay?), and God's adequacy.

Text: 2 Corinthians 3

Theme: Glory in Christ, not the flesh.

1. By enduring weakness (1-5)
E. Suffering magnifies God's adequacy (2:12 - 5)

In contrast to the false teachers, who apparently boasted
letters of commendation, and taught salvation based on one's
ability to keep the OT Law, Paul's ministry magnified God's
adequacy.

Whereas the false teacher's commendation came only from
letters, Paul's came from God, as seen in the Corinthian's
changed lives (1-4).

His ministry was based on the New Covenant in Christ; theirs
on the Old Covenant of the Law. Since God gave Law to show man
he cannot meet God's standards, deserves death, and needs a
substitute sin bearer (Christ), the "letter" of the false
teacher's ministry, written on tablets of stone, killed (cf.
Romans 7). On the other hand, Paul's ministry, based on the
Spirit, and written in the hearts of believers, resulted in
eternal life. False teacher's ministry of the OT Law results
in condemnation, but the NT ministry of the Spirit results in
righteousness (9).

The glory of the OT Law was such that the people could not
look intently on Moses' face. Nevertheless, he veiled it from
the people, because the glory faded. Those who seek salvation
through their own adequacy, by trying to keep the OT Law,
remain "veiled" to God's glory, as they did in the day of
Moses. By contrast, the surpassing glory of the ministry of
the Spirit is such that believers, with an unveiled face,
increasingly behold and are transformed by the glory of Christ
(18).

The ministry which acknowledges man's weakness and inability
to save himself is the one which results in salvation, and
magnifies God's adequacy.

Text: 2 Corinthians 4

Theme: Glory in Christ, not the flesh

1. By enduring weakness (1-5)
E. Suffering magnifies God's adequacy (2:12 - 5)

Chapter four gives several reasons to glory in Christ, not the
flesh: 1) Because God saves the lost (1-6), 2) uses the weak
(7-12), 3) raises the dead (13-15), and 4) rewards the
faithful (16-18). Our physical weakness magnifies God's power
in salvation, and this should encourage us to glory in Christ,
not the flesh.

God saves the lost (1-6). Unlike false teachers who tried to
discredit him, Paul commended himself to men's consciences by
proclaiming the truth (1-2). The reason some do not believe,
is because they are perishing (3), Satan is blinding them (4),
and only God can cause the light of the gospel to dawn on a
person's heart (5-6). Our inability to make people believe
magnifies God's power to save the lost, and should encourage
us to endure unbelief for Christ's glory.

God uses the weak (7-12). Trials and physical pain can
discourage those who minister for Christ. However, "We have
this treasure [gospel of Christ] in earthen vessels, that the
surpassing greatness of the power may be of God and not from
ourselves" (7). Afflictions, pressures, and persecutions of
believers magnify God's power in saving the lost, and this
should encourage us to endure weakness for Christ.

God raises the dead (13-15). Perhaps one of the greatest
discouragements a believer might face in proclaiming the
gospel, is the fear of dying. But when one believes God will
raise them with Christ, even death has no sting. The hope of
resurrection should encourage believers who face death for
Christ's glory.

God rewards believers (16-18). Even though our physical
bodies are decaying, God renews our "inner man" "day by day"
(i.e., conforms us, more and more, to the knowledge, attitude
and conduct of Christ; cf. Colossians 3:8-10), and will use
our "momentary, light affliction" to "produce for us an
eternal weight of glory" (cf. 1 Peter 1:3-9). The hope of
inward renewal and eternal glory should encourage believers to
endure weakness for Christ.

Our physical weakness magnifies God's power in salvation, and
this should encourage us to glory in Christ, not the flesh.

Text: 2 Corinthians 5

Theme: Glory in Christ, not the flesh

1. By enduring weakness
F. Suffering results in eternal reward (4:16 - 5:11)
G. Suffering reflects God's love (5:12-21).

Chapter five continues the thought of 4:16-18, that hope of
resurrection and eternal reward should encourage believers to
endure weakness for Christ's glory. Though false teachers
apparently tried to discredit Paul's ministry as "weak",
"insincere", and "insane", chapter five shows how suffering
can result in eternal reward (1-11), and reflect God's love
(12-21).

Suffering results in eternal reward (1-11). Since death, only
ushers them into the presence of the Lord and an immortal
state, it is preferable for a believer (8). The awesome
prospect of standing before Christ at the judgment seat (lit.
"bema": a place where the judge of Greek games issued
rewards) motivated Paul to "be pleasing" (9) to Christ. Since
salvation is entirely by grace, through faith, apart from
human deeds (cf. Ephesians 2:8-10; Romans 3-4; Galatians,
etc.), and Christ bore the judgment penalty of all sin of all
time (cf. 2 Cor. 5:21; 1 John 2:2; Hebrews 10:1-18), the
"bema" seat judgment will not affect a believer's salvation.
Rather, it will determine reward or loss of reward, based on a
person's deeds (10; cf. 1 Cor. 3:12-15; 4:1-5). Even our good
works, though, are the gracious work of God in our lives, so
that all glory goes to God (Ephesians 2:9, 10; Philippians
2:13). Awe of standing before Christ for eternal reward should
motivate believers to endure weakness for His glory.

Suffering reflects God's love (5:12-21). Apparently the false
teachers also labeled Paul's ministry "insincere", and
"insane". In contrast to "those who take pride in outward
appearance" (12), however, Paul's service was motivated by awe
of Christ (11), and controlled by the "love of Christ" Christ"
(14). Christ demonstrated God's love by dying for all men's
sins (14b -15; cf. Romans 5:8). It is only fitting, then,
that "those who live [believers] should no longer live for
themselves, but for Him who died and rose again on their
behalf" (15). Since salvation depends on this work of Christ,
Paul no longer recognized men on the basis of their merits or
appearance. Rather, he saw believers as new creatures in
Christ (17), and served as God's ambassador to the world
(18-21). God is able to harmonize believers with Himself,
since He placed their sin on Christ, and Christ's
righteousness to their account (21). Christ's suffering and
Paul's ministry of reconciliation reflect God's love for
sinners.

Text: 2 Corinthians 6

Theme: Glory in Christ, not the flesh

1. By enduring weakness
H. Suffering commends God's servants (6:1-13)
2. By separating from unbelievers (6:14 - 7:16)

False teachers apparently labeled Paul's message and ministry
"weak", thereby estranging the Corinthians from both. Paul's
main concern, however, was that they not receive the gospel of
grace in vain. To this end, chapter 6 shows how outward
weakness commends a minister as a servant of God (1-13), and
calls upon believers to separate from unbelievers (14-18).

Suffering commends God's servants (1-13). Paul urged the
Corinthians not to receive the grace of God in vain (1). If
the false teachers were Judaizers, they taught a gospel of
salvation at least partly through human strength or merit. If
the Corinthians thought Paul's suffering meant his message of
salvation by grace apart from works was weak, they were in
danger of believing a "vain" or empty gospel, since adding a
single human merit to that of faith dooms one to hell
(Galatians 1:9). Thus, Paul showed how "afflictions",
"hardships, distresses" (as well as other "weaknesses") and
virtues (such as "purity" and "patience") characterize a true
servant of Christ. Suffering commends God's servants, and the
message of salvation by grace apart from human strength or
merit.

Believers should separate from unbelievers (14-18). 1
Corinthians chapter 5 clarifies that believers do not have to
avoid all association with immoral people of this world, "for
then you would have to go out of the world" (10). Rather, they
were to avoid partnership with them in immorality (cf.
Ephesians 4-5), association with "so called believers" who
practiced immorality, and, as the context of 2 Cor. 6 seems to
indicate, separate from anyone who taught a gospel of human
strength or merit.

Text: 2 Corinthians 7

Theme: Glory in Christ, not the flesh

2. By separating from unbelievers (6:14 - 7:16)

Apparently the false teachers attacked Paul's character and
message, and promoted glorying in the flesh (cf. chapters
10-12). For the Corinthians to glory in christ, not the
flesh, they had to separate from these evil influences, and
embrace the truth of Paul's message again.

7:1 expands the call for separation (cf. 6:16-18) to include
cleansing "ourselves from all defilement of flesh and spirit,
perfecting holiness in the fear of God." A person does not
get saved, or stay saved by avoiding sin (justification,
sanctification, and glorification are assured to all believers
by the power of the indwelling Spirit, through faith in
Christ, apart from human merit [cf. Romans 3-4; 6-8]), but
separation affects our fellowship with God (1 Cor. 6:16-18;
cf. 1 John 1:5-10). Christians should and will (because of
God's gracious work in them [cf. Ephesians 2:8-10; Philippians
2:13]) separate from sin if they are a child of God (1 Cor.
6:16-18; cf. James 2:14-17; 1 John 1:5 - 2:29), and this
glorifies Christ rather than the flesh.

7:2-16 encourages the Corinthians to embrace the truth again.
Though he had been "afflicted" ("our flesh had no rest",
"conflicts without, fears within" [5], depression [6]), God
comforted Paul, with Titus' report of the Corinthian's
repentance. God, using Paul's "severe letter", had worked in
them a godly sorrow which led them to change their minds and
conduct. As a result, they became indignant against sin,
avenged wrongdoing in the church (11), and confirmed their
loyalty to sound doctrine (12). This caused Paul to rejoice
with the Corinthians. Embracing Bible truth in the heart
results in a repentance and godliness which glorifies Christ
rather than the flesh.

Text: 2 Corinthians 8

Theme: Glory in Christ, not the flesh.

2. By giving to those in need (8-9).
A. Because giving proves your love (8:1-12)
B. Because giving promotes equality (8:13-15)
C. Because Giving prevents shame (8:16 - 9:5)

Chapters 1-7 showed how weakness glorifies Christ rather than
the flesh. Now, chapters 8-9 reveal why giving does the same.
1. Because giving proves your love (8:1-12). The Corinthians
had promised to send a love offering to needy saints in
Jerusalem (cf. 1 Corinthians 16:1-5). For whatever reason,
they were not yet prepared to fulfill it. To encourage them,
Paul set forth the example of Macedonian believers and Christ.
The Macedonians gave even though they were in poverty, and
gave first of themselves, then their money (1-6). Christ,
though He is equal to God, yielded His rights, and came to
earth in the form of a servant, so that we, through His
poverty (death on the cross), might become spiritually rich
(9; cf. Philippians 2:6-11). Since the Corinthians abounded
in other spiritual gifts and love, they should "abound in this
gracious work [of giving] also (7). Fulfilling their
commitment would prove the sincerity of their love (8).

2. Because giving promotes equality (8:13-15). The purpose of
this gift was not to afflict the Corinthians, while making
life easy for the Jerusalem saints, but to promote equality in
times of need (13). As such, one only gives willingly (10,
12) according to his ability (12). This makes christian
giving different from socialism or communism.

3. Because giving prevents shame (8:16-9:5). Paul had been
boasting about the Corinthian's desire to demonstrate their
love toward Jerusalem Saints (24), and sent brethren of
honorable regard to prepare and administer the gift
(8:16-23). By fulfilling their offering, the Corinthians
would prevent the shame which would occur if they failed to
meet the commitment Paul had bragged about to others (cf.
9:4).

Text: 2 Corinthians 9

Theme: Glory in Christ, not the flesh.

2. By giving to those in need (8-9).
D. Because giving yields a return (9:6-11).
E. Because giving results in God's glory (9:12-15).

4. Because giving yields a return (6-11). Giving is like
sowing seed for a harvest. The one who sows sparingly will
reap sparingly, while the one who sows bountifully will reap a
bountiful harvest. In the same way, one who gives generously
will reap generously. God supplies the one who gives with "an
abundance for every good deed" (8). The thought seems to be
that the more you give, the more God will enable you to give
to others (cf. 9-11a).

5. Because giving results in God's glory (12-15). In addition
to supplying those who give with an increased ability to help
others, giving results in God's glory (9:12-15). "For the
ministry of this service is not only fully supplying the needs
of the saints, but is also overflowing through many
thanksgivings to God. Because of the proof given by this
ministry they will glorify god for your obedience to your
confession of the gospel of Christ, and for the liberality of
your contribution to them and to all, while they also, by
prayer on your behalf, yearn for you because of the surpassing
grace of God in you" (12-14; NAS). Giving to those in need
results in praise and thanksgiving for God's glory.

Text: 2 Corinthians 10

Theme: Glory in Christ, not the flesh

4. By boasting Christ (10 - 13)
A. Meekness shows God's power and love (10:1-11)
B. God's commendation is all that counts (10:12-18)

What a person brags about is what they believe in. The false
teachers bragged about fleshly accomplishments and outward
appearances. As ministers of Satan who looked like righteous
men (11:13-15), they taught a false gospel (11:4), and
discredited Paul's ministry as "weak", "unimpressive", and
"contemptible" (cf. 10:10). In chapters 10-13, Paul more
directly defends his ministry as one which glories in Christ,
not the flesh.

1. Meekness shows God's power and love (1-11). The false
teachers accused Paul of writing strong letters, but being
weak and unimpressive in his personal appearance and speech.
Paul's "weakness" in dealing with the Corinthians, however,
was 1) a demonstration of the gentleness and meekness of
Christ (1), 2) because he waged spiritual wars in the strength
of the Spirit, not the flesh (3-5; cf. Ephesians 6, which
describes spiritual armor and the offensive weapon of the
Sword of the Spirit, "which is the Word of God"), 3) being
judged by the outward appearance rather than spiritual reality
(7), 4) because he wanted to build them up, rather than tear
them down (8), and 5) because he would actually perform, "in
deed", those things he spoke about, if they did not repent
(cf. 1:23, 24, where Paul delayed a future visit to spare the
Corinthians a "strong" personal confrontation). Meekness
shows God's power and love, rather than confidence in the
flesh.

2. God's commendation is all that counts (12-18). In contrast
to the Judaizers, Paul was "not bold to class or compare "
himself "with some of those who commend themselves" (12a).
This was because "when they measure themselves by themselves,
and compare themselves with themselves, they are without
understanding" (12b). The false teachers sought to build upon
ministries which other people started. They sought to
establish their authority by bragging about themselves, and
comparing themselves with one another. By contrast, Paul
sought to preach Christ where others had not, and boasted only
about the fruit which God bore through the gospel of Christ
(13-16). His statement, "But HE WHO BOASTS, LET HIM BOAST IN
THE LORD" (17), was because, "not he who commends himself is
approved, but whom the Lord commends" (18).

Showing meekness, and bragging only about that which God
accomplishes through the power of the gospel (cf. Romans
1:16), glorifies Christ rather than the flesh.

Text: 2 Corinthians 11

Theme: Glory in Christ, not the flesh

4. By boasting about Christ (10 - 13)
C. Boasting about the flesh leads you astray from Christ
(11:1-15)
D. Boasting about the flesh is folly (11:16-33)

Boasting about the flesh leads you astray from Christ
(11:1-15). Why did the Corinthians "beautifully bear" these
false teachers, who exalted themselves and discredited Paul
(4)? The gospel of Christ is one of salvation by grace,
through faith, apart from human strength or merit (1 Cor.
15:3-4; Eph. 2:8-9; Romans 3 - 4). Relying on anything other
than, or in addition to Christ's merit results in eternal
damnation (Galatians 1:9). It was from the simplicity of this
gospel that false teachers, by boasting of human merit and
attacking Paul as "weak", were leading the Corinthians astray
(2 Cor. 11:1-4).

Paul was in no way inferior to the other apostles, as his
critics claimed. Even if he was unskilled in speech, his
message was according to true knowledge of Christ. The
content of a person's message is more important than the way
they speak it (6). Neither was Paul's practice of not living
off his ministry to the Corinthians a sign of inferiority.
Rather, in love, he sought only to make himself no burden to
the Corinthians, or do anything which might hinder the gospel
influence among them (7-11). Besides, he was being helped by
churches in Macedonia (12), something he thought "robbery"
(8). The false teachers tried to gain an equal standing with
the authority of the other apostles, by exalting themselves,
and judging Paul according to fleshly standards (12b). Those
who would lead one astray from the gospel of grace in Christ
are "servants of Satan", "disguised as ministers of
righteousness" (13-15). Boasting about the flesh leads you
astray from Christ.

Boasting about the flesh is folly (11:16-33). The word "Fool"
and "folly", in this passage, comes from "aphron" and means
"stupid"--someone who acts rashly, without reason or
reflection (Strong's). Paul's use of sarcasm and satire shows
the folly of boasting about one's fleshly achievements. Were
the Judaizers Hebrews, descendants of Abraham? So was he!
Were they servants of Christ? Paul was more of a servant!
While sarcastically bragging like the false teachers, Paul
notes in parenthesis, "I speak as if insane" (NAS). Rather
than boast about his strength, the very "weakness" the false
teachers attacked was something Paul would brag about, since
it magnified Christ's strength (28-30). Boasting about the
flesh is "folly".

Text: 2 Corinthians 12

Theme: Glory in Christ, not the flesh

4. By boasting about Christ (10 - 13)
E. Weakness shows Christ's power (12:1-10)
F. Meekness shows Christ's love (12:11 - 13:14)

Weakness shows Christ's power (1-10). Though, in Christ, he
had received visions, revelations of the Lord, and been caught
up to the third heavens, Paul refused--except in a sarcastic,
satirical way, to show the folly of it (cf. 6]--to boast about
anything but his weaknesses (12:1-5). This was so no one
would credit him with more than they saw or heard from him
(6). To keep Paul from exalting himself over the great
revelations, God gave a "messenger of Satan to buffet" him
(7-8). Whatever this was, it resulted in "weakness". Paul
was content with this, as well as "insults", "distresses",
"persecutions", and "difficulties", because they magnified the
power of Christ in his ministry (9-10).

Meekness shows Christ's love (12:11 - 13:14). Since he
performed "signs", "wonders", and "miracles" among them, the
Corinthians should have commended Paul against the charge he
was an "inferior" apostle. Not because he was lower, but to
avoid becoming a burden to the Corinthians, Paul yielded his
right to take their money (11-13). That neither he nor anyone
he sent took advantage of them, showed the meekness of
Christ's love (14-18; cf. Philippians 2:6ff.). This
explanation of Paul's ministry was intended to build up the
Corinthians, rather than "defend" himself (19), and may
prevent mutual disappointment on his return visit (20-21).
Meekness magnifies Christ's love.

Text: 2 Corinthians 13

Theme: Glory in Christ, not the flesh

4. By boasting about Christ (10 - 13)
F. Meekness shows Christ's love (12:11 - 13:14)

False teachers accused Paul of sending weighty and strong
letters, but being weak and unimpressive in his personal
presence (cf. 10:10). Since strong warnings gave the
Corinthians a chance to avoid "severe" correction upon his
arrival (13:10), however, this pattern, showed both the power
and meekness of Christ's love.

If the Corinthians were seeking proof of Christ's resurrection
power (4) in Paul (3), they would get it if he came on a third
visit, when he would "not spare anyone" (2). Paul wanted to
avoid "severity" in correcting them (10), however, and asked
them to examine themselves, to see if they were in the faith
(5). Rather than searching for sin, and afflicting one's self
with guilt over it, this evaluation seems to regard their
ability to recognize that Christ was indeed in them and Paul.
The Corinthians should acknowledge that Paul was authorized by
the Lord to build the them up, rather than tear them down
(10), and that this "weakness" showed the meekness of Christ's
love.

Tuesday, September 8, 2009

James

Background:

The letter was by "James...to the twelve tribes who are
dispersed abroad..." (1:1 NAS). Probably the only James in
the Bible who would have been in a position to identify
himself simply by first name, would have been the half brother
of the Lord. If so, other passages seem to indicate this
James was known as an apostle (Gal. 1:9), a "pillar" of the
church at Jerusalem (Gal. 2:9), and a spokesman at the church
counsel in Jerusalem (Acts 15). The "twelve tribes" James
wrote to, probably refer to Jewish believers who were
scattered throughout the Roman empire, perhaps as a result of
persecution after Stephen's martyrdom (cf. Acts 8:1-4; 11:19).
James may have been one of the first NT letters written. The
leaders of the church are referred to as "teachers" and
"elders" (3:1; 5:14), as in the OT, rather than bishops or
deacons, as they were later in the church (1 Tim. 3).
Apparently christians were meeting in the synagogue, rather
than homes as at the time of the writing of several other
epistles (2:2; cf. Rom. 16:5; 1 Cor. 16:19; Col. 4:15; Phm.
1:2). Except several similarities to the Sermon on the Mount,
the letter seems to preach the OT from a christian view. At
least two different sources indicate James was martyred around
A.D. 62. These and other factors seem to indicate the book
was written before other books of the NT, perhaps around A.D.
45).

Contents:

On the surface, James seems to contradict the doctrine of
salvation by grace, but actually he compliments it. The word
"justify", can mean to "make", "declare", or "show to be"
righteous. Paul emphasized that a man is only justified in
the sense of being made and declared righteous before God by
faith, apart from works (Rom. 3-4; Gal.; Gal.; Eph. 2:8-10).
James, on the other hand, stresses that a man is only
justified in the sense of showing men he is righteous by doing
good works. Thus James compliments rather than contradicts
the doctrine of salvation by grace.

Chapter one seems to give an opening summary of subjects
discussed at more detail in the following chapters. It calls
on believers to endure trials and temptation, glory in
humility, receive God's word, practice their faith, and bridle
their tongue. Chapter two instructs readers to avoid
partiality, and show their faith by doing good works. Chapter
three emphasizes the need to control your tongue. Chapter
four generally explains how to humble yourself before God.
Chapter five returns to the subject of chapter one: the need
to endure, with patience, for the return of the Judge (Lord).
Chapter five also instructs us to pray for other believers.

All the practical instructions seem to view the hope, that the
Lord will soon return as Judge (2:12; cf. 5:7-9). Christ is
the Judge who will vindicate us on our enemies (James 5:1-11),
discern our motives, issue praise (1 Cor. 4:5), or consume our
useless works (not us) with fire (1 Cor. 3:10-15; cf. James
2:12).

Theme: Wait for the Judge

1) By rejoicing in your trials (1:1-18)
2) By practicing your faith (1:19 - 2:26)
3) By bridling your tongue (3:1-18)
4) By humbling yourself (4)
5) By enduring your suffering (5)

James 1

Theme: Wait for the Judge

1) By rejoicing in trials (1:1-18)

One thing which might make it difficult to wait for Christ to
return as Judge, is the suffering and trials we face during
life. To persuade us to endure, chapter one gives several
reasons to rejoice in trials:

Because trials result in maturity (1-4).

The idea seems to be that there will come points in time when
you will fall into, so as to be surrounded by, various kinds
of trials. These test your faith, and produce the ability to
abide under pressure, or "patience". Like spiritual exercise,
when you continue abiding under the pressure of a test until
it is finished, it develops "fullness of age", completeness,
or maturity in that aspect of your character.

Because trials result in wisdom (5-8)

It seems that the wisdom which God offers, here, is the
understanding of how to cope with trials. The text says God
generously gives wisdom to all men who ask for it, and does
not upbraid them. The word "generously" seems to come from
two roots, one meaning "not', and the other meaning "weaved".
The idea seems to be that God gives wisdom simply, frankly,
sincerely, or openly, like a single, unbraided thread. The
word "gives" is in the present tense, and seems to indicate
God gives wisdom continually. To receive this benefit, one
must believe God will give it, and not waver in doubt.

Because trials result in glory (9-12)

Verse 12 says "blessed" ["happy"] is the man who perseveres
under trial" (NAS), because after he passes the test, he
receives the crown of life. Trials can be like sun and
scorching wind, which expose the passing value of material
possessions. Ephesians 1, however, explains that every
believer, whether rich or humble in earthly possessions, has
been blessed with every spiritual blessing in the heavenly
places in Christ Jesus. Trials wean us from the fading value
of worldly treasures, and focus our hope on eternal riches and
glory in Christ (cf. 1 Pet. 1).

Because trials reveal God's goodness (13-17)

One thing which might make it difficult to rejoice in a trial
is the idea that somehow God is not good, or is trying to
tempt you to sin. This is the lie Satan whispered in Eve's ear
when she was being tested for obedience. God is holy, and is
neither tempted by sin, nor tempts men to sin. Men are
tempted because of their own desires or lusts. Lust works sin
in them, and sin results in death. Believers might be tempted
to blame God for their sin, but God tempts no one, and
remembering He is good should persuade us to rejoice in
trials.

James 2

Theme: Wait for the Judge

2) By practicing your faith (1:18 - 2:26)

This passage strongly emphasizes that someone who has saving
faith will also do good works. Good works fulfil, or complete
our profession, in the sense they prove our faith is not a
merely dead words. We are therefore justified (in the sense
of showing men we are righteous) by good works (2:18-26), and
this passage shows several ways to practice your faith.

By receiving God's word (19-25)

God imparts spiritual life in the believer through faith in
His word (cf. Rom. 10:17). This word gives us new life from
above, sanctifies us once for all with regard to our position
before God, and also conforms us, little by little, to the
image of Christ, with regard to our daily walk (John 17; 1
Peter 1; 2:2; Heb. 5 - 6). It is important then, that we
receive God's word in humility.

First, to receive God's word, one needs to be swift to hear,
but slow to speak and anger. There are types of anger which
the bible calls for (Eph. 4), but making hasty speech or
conduct in anger seems to cause a choking effect on our
ability to receive or benefit from God's word. The believer,
should receive God's word by being swift to hear, but slow to
anger, and by putting away other sinful conduct as well.

Once we hear God's word, though, we should look intently at
it, evaluate ourselves by it, and make corrections in our
daily walk. One who not only hears but does God's word, will
be "blessed in what he does."

By bridling your tongue (26)

One of the most important ways to practice our faith is in the
way we speak. This verse says if someone thinks himself to be
religious, but doesn't bridle his tongue, he deceives himself
and his religion is "worthless". Chapter three deals with
this subject in more detail.

By visiting orphans and widows (27)

"Pure and undefiled religion" is the kind that ministers to
those who are in need, like the fatherless, and widows.

By avoiding partiality (2:1-13)

Both the rich and poor are on an equal standing with God (Gal.
3:28). All believers have been blessed with every spiritual
blessing in the heavenly places in Christ Jesus (Eph. 1).
According to this passage (James 2:1-13), giving preferential
treatment to someone because they are rich, or treating
someone with less respect because they are poor, makes
"distinctions" contrary to the doctrine of equality in Christ,
identifies those who do so as "judges with evil motives", and
violates the command to "love your neighbor as yourself". When
Christ, the Judge returns, it will be revealed that both rich
and poor are equal, and therefore we should avoid partiality.
.
By meeting needs of brethren (2:14-26)

One of the most important tests of whether or not a person's
faith is the kind which results in salvation, is whether they
show love for other believers. If someone knows his brother
to be in need of something he has, and wishes them well, but
does nothing about it, the kind of faith he has is "dead".
Saving faith results in good works, especially love toward
other believers. We are justified in the sense that God makes
and declares us righteous only by faith in Christ, apart from
works. We are justified in the sense of showing men we are
righteous, only by doing good works.

James 3

Theme: Wait for the Judge

3) By bridling your tongue (3:1-12)

This passage seems to show several reasons to control your
tongue.

1) Because God judges your tongue (1)

5:8-9 says, "...the coming of the Lord is at hand...the Judge
is standing right at the door..." 2:12 says, "So speak and so
act, as those who are to be judged by the law of liberty. We
will not be judged for our sins, Christ bore that judgment
once for all (Heb. 10). But God does judge us in the sense of
chastening us (Heb 12), of purifying our faith (1 Pet. 1), and
of purging us from profitless works (1 Cor. 3). 3:1-2a
indicates all believers (but especially those who want to be
teachers), should bridle their tongues, because God will judge
them.

2) Because speech steers your conduct (2-5a)

What you say can affect the way you behave, and the course of
other people's lives, just like a bit controls the powerful
horse, or a rudder steers a large ship. For this reason, we
need to control our tongue.

3) Because words can destroy things (5b-8)

Like a spark starts a forest fire, an untamed beast, or
poisonous animal, the tongue can be unruly and cause immense
damage.

4) Because cursing dishonors God (9-12)

Our tongues were made to bless God. The word "bless", is
compound, coming from two roots, "well", and "to speak". It
means to "speak well of" someone or something. Ephesians 1
says God the Father is "blessed", or well to be spoken of,
because He has blessed us with every spiritual blessing in the
heavenly places in Christ Jesus. Since man was made in the
image of God, cursing men is a kind of speech which fails to
speak well of the God in whose image they were created We
should control our tongues, because they were made to bless
God, not curse.

James 4

Theme: Wait for the Judge

4) By humbling yourself (3:13 - 4:17)

This passage seems to show several ways to humble yourself:

By showing yourself gentle (3:13-18)

True wisdom does good works with a gentle attitude. In other
places in the Bible, gentleness appears in close connection
with humility and self restraint.

The opposite of gentle wisdom would be bitter zeal or selfish
ambition. The word for "selfish ambition" (NAS) is one which
has been used to refer to politicians who promote themselves
in a campaign. Both bitter zeal and selfish ambition are
called "arrogant," "lying against the truth", and demonic
wisdom.

Philippians 2 says that humility does not promote itself above
others. The wisdom from God is humble, and bears the fruit of
purity, peace, gentleness, reasonableness, mercy, stability,
sincerity, and righteousness. You humble yourself by showing
yourself gentle.

By asking for your needs (4:1-3)

Philippians 2 indicates that the humble mind puts the
interests of others before self, and even sacrifices for the
benefit of others. By contrast, people's lusts compel them to
quarrel and fight to obtain things they want. Putting one's
own lustful desires before the well being of others is a form
of pride. If believers really need something, they should ask
God for it. God does not give us things to gratify our
selfish lusts, but will supply what we really need. You
humble yourself by asking for what you need.

By renouncing worldly friendship (4:4-7)

Lusting after the things of the world is a form of spiritual
idolatry and adultery. The tense of the verbs in this passage
seems to indicate that someone who has fixed their
determination on being a friend of the world, has established
himself as an enemy of God. The question is asked in such a
way as to say, "you haven't determined once and for all to be
a friend of the world have you?", as if it expects the answer
to be "no".

God's Holy Spirit indwells believers, and desires them to live
according to the will of God, rather than as an enemy of God
in friendship with the world. You humble yourself by
renouncing worldly friendship.

By repenting of sin (4:8-10)

This passage seems to describe the condition of one who turns
to God from sin. The humble person draws near to God and
receives cleansing through faith in Christ, rather than covet
the world. The humble mind is miserable and mournful over
sin, rather than laughing and joyous in it.

Believers shouldn't always be mindful and mournful of their
sin though. The reference, here, seems to speak of those who
are still engaging in friendship with the world. To repent
means to change your mind about sin, turning to God from it,
rather than to feel sorry. But godly sorrow over sin does
lead one changes their mind about it (2 Cor. 7:10)

By refusing to slander brethren (4:11-12)

The word for speaking "against" one another, here, is one
which is translated "back-bite" in Romans 1:30, and "speak
evil of" in 1 Peter 3:16. The word is compound and comes from
two roots, one meaning "down", and the other "to speak". It
carries the idea of speaking so as to put down or defame
someone.

This does not mean one cannot correct their brother, or judge
them within the guidelines of Scripture. Matthew 18:15 calls
for this, as do other passages (e.g. 1 Cor. 6:1ff.). But the
Law of liberty is to love your neighbor as yourself, and
speaking against or judging someone in such a way as to injure
their reputation places the speaker above the authority of
this Law. This is a form of pride. You humble yourself,
then, by refusing to slander your brother.

By refraining from boasting (4:13-17)

The picture, here, seems to be of a business man who makes
detailed plans a year in advance. He boasts that during the
next year, he will go to such and such a city, do this or that
business, and make so much profit. An example of this is also
found in the parable of the man who determined to build larger
barns and store up grain for years to come, but then died that
night (Lk. 12:16-21).

Our lives are but a vapor which appears for a moment, then
disappears. Boasting of what one has done or will accomplish,
then, is a form of pride (2 Cor. 10:12-18; 11:16-33). The
humble man acknowledges that God alone is sovereign (Dan. 4).
You humble yourself by refraining from boasting.

James 5

Theme: Wait for the Judge

5) By enduring suffering (5:1-20)

Chapter one began with a call to rejoice in trials. Chapter
five returns to the subject, calling on believers to patiently
endure them. This passage seems to show several ways to
endure suffering.

By hoping for Christ's return (1-8)

Verses 1-6 reprove those who gain riches by oppressing their
laborers. To encourage those who are oppressed, verses 7-8
remind the readers that the return of the Lord is near, and
that the Judge stands at the door. Christ could rapture the
church from earth at any minute, and then the Tribulation will
begin. Christ, the Judge, will severely bombard the
inhabitants of earth with various plagues (Rev. 4-19). This
will vindicate believers of their persecutors. Like a farmer
patiently waits for the crop to grow, believers, too, should
be patient (lit. "long of spirit", or "long suffering") in
hope of Christ's return as Judge.

By avoiding complaints against brethren (9)

"Complain", in the phrase, "Do not complain, brethren against
one another" (NAS), literally means to "groan". In Romans
8:23, it is used to describe the "groan" believers make as
they wait to be delivered from their sinful bodies and
natures. In 2 Cor. 5:2, it refers to those who "groan" while
waiting to receive their glorified bodies. Hebrews 13:17
mentions this word when telling believers to obey spiritual
leaders, so they may do their work with joy rather than
"grief".

The warning that if you "groan" against your brother, you may
be judged, and the reminder that the Judge stands at the door,
seems to indicate that this "groaning" is some type of
complaint, or judgmental attitude toward fellow believers.
Suffering can motivate us groan with such complaints, but the
soon return of the Judge should persuade us to avoid them.

By counting blessings of endurance (10-11)

Many who endured suffering were later rewarded for it. The
prophets furnish examples of this, and a list of such
witnesses appears in Hebrews 11. Perhaps one of the most
detailed accounts is that of Job. He endured the loss of all
his possessions, his children, and his health, and God
rewarded him with a double portion. Believers, too,
have been blessed with an eternal inheritance of "every
spiritual blessing, in the heavenlies, in Christ Jesus" (Eph.
1). Counting the blessings of endurance should motivate us to
wait for the Judge.

By avoiding oaths (13)

Rather than cursing, this seems to refer to swearing in such a
way as to bind yourself, by witnesses, to an agreement. We
should be honest enough that our yes means yes, and our no
means no, so that it is not necessary for us to take oaths to
insure the truth of our words.

By praying for sinning brethren (14-20)

This passage calls for those who are enduring suffering to
engage in prayer to God. If you are suffering, pray. If you
are cheerful, sing praises to God. If you are sick, call for
the elders to pray for you. In times of suffering, believers
should pray according to their condition.

Verse 14, about praying for the sick, has been the subject of
some misunderstanding. Many have understood it to mean that
if a person is physically sick, prayer will insure his
restoration to physical health. One condition is that the
prayer must be offered in faith, but even so, it would seem
that this kind of restoration just doesn't always happen.

If you take this statement in view of the meaning of the word
"sick" and the following context, though, another view seems
more likely. The word "sick" comes from roots meaning "not"
"strong". In the Gospels, this word is often used to describe
those with physical problems. But in the epistles, it often
refers to those who are weak in their faith or conscience.

In Romans 4:19, this word shows that Abraham's faith was not
weak. In Romans 6:19, it refers to those who are weak in the
sense they yield their bodies as slaves to impurity. Romans
8:3 uses the word to show that the Law was weak in the sense
that it could not enable people to live in a way that pleases
God. Romans 14:1 explains how some are weak in their
conscience, so it would be defiled if they exercised certain
liberties in Christ. 1 Corinthians 8 gives the same meaning
of the word. Thus, "sick" can refer to those who are
spiritually sick, in the sense they have a weak conscience, or
are weak in faith with the result they live defeated lives,
enslaved to sin.

The following context seems to support this view. Right after
instructing the "sick" to call for the elders to pray for
them, it says that if the sick person has "committed sins,
they will be forgiven him" (NAS). This seems to refer to the
kind of confession which restores believers to fellowship with
God (cf. 1 John 1:9).

Also, the following verse says, "Therefore confess your sins
to one another, and pray for one another so that you may be
healed." (NAS). The kind of healing this seems to refer to,
then, is that which comes as a result of dealing with sin in
one's life.

Also, verses 19-20 explain that if someone "strays from the
truth, and someone turns him back (cf. Gal. 6:1ff.), that
person has turned a sinner from the error of his way, and will
"save his soul from death" (perhaps physical chastening, by
God, to the point of death [cf. Heb. 12]).

It's true that physical illness may accompany sin (cf. Psalm
6:1ff.), but the context seems to be talking about restoring
brethren who are spiritually weak and lost their way in sin.
As with Elijah, God answers the fervent prayer of a righteous
man, and this seems to apply to those who pray for brethren
who are spiritually weak and out of the way in sin.

Pulpitfire

Saturday, September 19, 2009

2 Timothy 4

Thursday, September 17, 2009

2 Timothy 3

Monday, September 14, 2009

Colossians 2

Friday, September 11, 2009

2 Timothy

Thursday, September 10, 2009

2 Corinthians

Tuesday, September 8, 2009

James

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Pulpitfire

Saturday, September 19, 2009

2 Timothy 4

Thursday, September 17, 2009

2 Timothy 3

Monday, September 14, 2009

Colossians 2

Friday, September 11, 2009

2 Timothy

Thursday, September 10, 2009

2 Corinthians

Tuesday, September 8, 2009

James

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