Tuesday, December 22, 2009
Merry Christmas
The next posting will be Sunday the 27th. Everybody have a safe and Merry Christmas.
Monday, December 21, 2009
Help
I am trying to get a good idea of how many are still participating in the E Study. This information will be helpful to know for the future of the E Study. If the study is meaningful to you please let me know. If you would like to see some changes please let me know. I would like everybody that is participating to let me know either by posting a comment or emailing me at jstilwell@cumctulsa.com. I will be assuming that the only people that are commenting and emailing me are the ones that are participating. I appreciate your help.
Read Chapter 9
http://www.biblegateway.com/passage/?search=Romans%209&version=NIV
9:1–5 For more on chosen to be God’s special children (9:4), see Romans 8:15. Paul declared that if it were possible (which it is not, 8:39), he would gladly have traded his own salvation for Israel’s (9:3; cf. Exod. 32:32). Romans 9:4–5 gives more details regarding the benefits of being a Jew.
9:6–13 Being recipients of the promise involves God’s selective will. The “true” Israel had received all God’s promises so far. See 9:13 regarding the continual conflict between the true and false people of God. Romans 9:6 gives the thesis of Romans 9–11. The promise of 9:8 relates to the Abrahamic covenant (cf. 4:13). The Israel spoken of in the Old Testament promises is not identical with the natural and physical descendants of Jacob. In Romans 9:7 Paul quoted Genesis 21:12 to prove the point of 9:6 that physical descent does not in and of itself make one a child of God and a recipient of the promise. Both Isaac and Ishmael were physical sons of Abraham, but Isaac was designated Abraham’s heir. In Romans 9:9 Paul quoted Genesis 18:10, a prophecy of Isaac’s birth. In Romans 9:12–13 Paul quoted from Genesis 25:23 and Malachi 1:2–3 to illustrate that God’s elective purposes are often contrary to human expectation.
9:14–18 The concept of promise (9:8) by divine selection (9:11) leads to the question of 9:14. The source of the selection is God’s mercy (9:15; cf. 12:1). This reveals how good God is to show any mercy at all. What part do humans play? See Exodus 7:3, 14, 22 regarding God and Pharaoh. Romans 9:16 is given in the context of all humans being in Adam (cf. Rom. 5). There is nothing believers could have done to attain their salvation. It would be a cruel trick if God made believers jump through hoops of righteousness in order to gain redemption. In 9:15 Paul quoted from Exodus 33:19 to illustrate God’s sovereignty in the bestowal of his mercy and compassion. The hardening of Pharaoh’s heart (Rom. 9:17; Exod. 9:16) was part of God’s sovereign purpose.
9:19–29 The Creator has full rights over his creation (9:20). He is not accountable to his creatures. In 9:22–24 the point is that God’s judgments and decisions are ultimately a display of and context for the riches of his mercy.
The Old Testament quotations support the idea of God choosing some for mercy. Hosea 2:23 and 1:10 in Romans 9:25–26 illustrate God’s call to the Gentiles for salvation. Paul quoted Isaiah 10:22–23 and 1:9 to show that it was prophesied that only a remnant would be saved. Paul quoted Isaiah 1:9 in Romans 9:29. The point is that unbelief, not a failure on God’s part, is what kept Israel from salvation blessings. How this personal unbelief fits together with God’s sovereignty is one of the difficult questions in Christian theology.
9:30–33 This section pits the “stumbling stone” (9:33) of salvation through faith against salvation sought through works of the law. This is based on the Old Testament quotation of Isaiah 28:16 (“believes in him,” Rom. 9:33; 10:11). Paul quoted Isaiah 28:16 to specify Israel’s problem—unbelief in Jesus the Messiah. To summarize: God’s promises relate to those that believe (Rom. 9:6–29), and those who believe will respond in faith (9:30–33). Therefore God has not been unjust with Israel. Israel has simply not responded in faith to God.
Discussion & reflection question
Paul felt strong and grieved deeply for the unbelievers. How about you, do you truly deep down grieve unbelievers? Think about your neighbor, your family members, and your co-workers that do not believe. What is going to happen to them someday? How can you reach them?
http://www.biblegateway.com/passage/?search=Romans%209&version=NIV
9:1–5 For more on chosen to be God’s special children (9:4), see Romans 8:15. Paul declared that if it were possible (which it is not, 8:39), he would gladly have traded his own salvation for Israel’s (9:3; cf. Exod. 32:32). Romans 9:4–5 gives more details regarding the benefits of being a Jew.
9:6–13 Being recipients of the promise involves God’s selective will. The “true” Israel had received all God’s promises so far. See 9:13 regarding the continual conflict between the true and false people of God. Romans 9:6 gives the thesis of Romans 9–11. The promise of 9:8 relates to the Abrahamic covenant (cf. 4:13). The Israel spoken of in the Old Testament promises is not identical with the natural and physical descendants of Jacob. In Romans 9:7 Paul quoted Genesis 21:12 to prove the point of 9:6 that physical descent does not in and of itself make one a child of God and a recipient of the promise. Both Isaac and Ishmael were physical sons of Abraham, but Isaac was designated Abraham’s heir. In Romans 9:9 Paul quoted Genesis 18:10, a prophecy of Isaac’s birth. In Romans 9:12–13 Paul quoted from Genesis 25:23 and Malachi 1:2–3 to illustrate that God’s elective purposes are often contrary to human expectation.
9:14–18 The concept of promise (9:8) by divine selection (9:11) leads to the question of 9:14. The source of the selection is God’s mercy (9:15; cf. 12:1). This reveals how good God is to show any mercy at all. What part do humans play? See Exodus 7:3, 14, 22 regarding God and Pharaoh. Romans 9:16 is given in the context of all humans being in Adam (cf. Rom. 5). There is nothing believers could have done to attain their salvation. It would be a cruel trick if God made believers jump through hoops of righteousness in order to gain redemption. In 9:15 Paul quoted from Exodus 33:19 to illustrate God’s sovereignty in the bestowal of his mercy and compassion. The hardening of Pharaoh’s heart (Rom. 9:17; Exod. 9:16) was part of God’s sovereign purpose.
9:19–29 The Creator has full rights over his creation (9:20). He is not accountable to his creatures. In 9:22–24 the point is that God’s judgments and decisions are ultimately a display of and context for the riches of his mercy.
The Old Testament quotations support the idea of God choosing some for mercy. Hosea 2:23 and 1:10 in Romans 9:25–26 illustrate God’s call to the Gentiles for salvation. Paul quoted Isaiah 10:22–23 and 1:9 to show that it was prophesied that only a remnant would be saved. Paul quoted Isaiah 1:9 in Romans 9:29. The point is that unbelief, not a failure on God’s part, is what kept Israel from salvation blessings. How this personal unbelief fits together with God’s sovereignty is one of the difficult questions in Christian theology.
9:30–33 This section pits the “stumbling stone” (9:33) of salvation through faith against salvation sought through works of the law. This is based on the Old Testament quotation of Isaiah 28:16 (“believes in him,” Rom. 9:33; 10:11). Paul quoted Isaiah 28:16 to specify Israel’s problem—unbelief in Jesus the Messiah. To summarize: God’s promises relate to those that believe (Rom. 9:6–29), and those who believe will respond in faith (9:30–33). Therefore God has not been unjust with Israel. Israel has simply not responded in faith to God.
Discussion & reflection question
Paul felt strong and grieved deeply for the unbelievers. How about you, do you truly deep down grieve unbelievers? Think about your neighbor, your family members, and your co-workers that do not believe. What is going to happen to them someday? How can you reach them?
week 14 day 1
Read Romans 8
http://www.biblegateway.com/passage/?search=Romans+8&version=NIV
8:1–11 Christ met the law’s requirements and thus set all believers free (8:1–11). Believers do not need to work to gain standing before God. Romans 8:2 sums up the thrust of Romans 5–7. The directing power of the believer drawing on new covenant resources is not the flesh, but the Holy Spirit. The principle of a Spirit-produced life (“power of the life-giving Spirit”) brings release from the sin principle (“power of sin”) that produces separation from God (“death”). The law is established (cf. 3:31) in its proper way in the Christian’s life (8:4).
The mind (8:5–11; cf. 7:22–23; 8:5–7) is allowed to have its way in the Spirit. There is an absolute separation between being in the flesh and in the Spirit. In this section the potency of life in the Spirit is stressed, not the details of how such a life comes about. These verses expand and explain the contrast between the mind conditioned on and patterned after the flesh and the mind conditioned on and patterned after the Spirit. The provision of the Spirit is universal for all believers (8:9). No one who belongs to Christ lacks the Holy Spirit (cf. 1 Cor. 12:13). Believers can experience Christ’s resurrection life now (8:9–11).
8:12–17 The cause of release from the law and sin is that believers have become sons of God (8:13–14). Turning from sin (8:13) is what was described in 6:19. The “fear” (8:15) is a fear of penalty in terms of God’s final wrath at the end of the age. Note especially 8:11, 17. Being adopted (8:15) was a very significant matter in Roman law and culture. The adoptee was taken out of his previous state and placed in a new relationship as son to a new father. As such, all his former debts were cancelled and he was able to start a new life. As adoptees of God the Father, believers are freed from their debt of sin and receive the rights, privileges, and responsibilities of God’s own children.
8:18–30 Paul addressed the potential discouragement faced by all Christians in suffering and in waiting for complete redemption from pain in the world. The Christian has great promises for the future (5:2). Romans 6–8 address how believers are to live until then. Paul deals with the question and problem of the not yet aspects of Christian experience (8:17).
Creation groans (8:19–22). In the Old Testament the Spirit hovered over the creation (Gen. 1:2). God cursed the world (Gen. 3) and opened it up to futility (Eccles. 3:20–22). Creation was subjected to futility as a part of God’s curse on sin (cf. Gen. 3:17–18). Here, creation is personified as longing for deliverance from the consequences of the fall. One day this longing will be realized (cf. Rev. 22:3).
Christians groan (8:23–25). Why? Because they want glorified bodies. The believers’ present bodies cause the groaning. The Holy Spirit (8:23) is God’s pledge of the ultimate completion of the salvation process—the bodily resurrection.
The Spirit groans (8:26–30). Why? He groans for the needs of all believers and groans to lead them to redemption glory. The Spirit helps in the believers’ prayers (8:26–27) by going beyond their conscious words to express their needs. (8:29-30) Emphasizes the ultimate destiny. Those who know God and have listened to His call are declared righteous (“right standing”) and will be given “his glory” at the resurrection (1 Cor. 15:43, 49; Phil. 3:21; 1 John 3:2).
8:31–39 In light of religious and civil persecution (“charge,” 8:33; “condemn,” 8:34; “separate,” 8:35), Paul summed up God’s security in Christ. Nothing can separate the believer from God. Note that 8:32 sums up Romans 1–5, and 8:33–34 sums up Romans 6–8. Paul proclaimed the believer’s ultimate and eternal victory: justification by God (8:31–33), security in Christ (8:34), and conquest in all things (8:35–39). In 8:36 Paul quotes Psalm 44:22.
In Romans 1–8 Paul has presented the gospel (1:15). He has clarified the relationship between faith and law as a means of righteousness. He has shown how faith is secure and the Spirit accomplishes God’s desires for the believer’s obedience and prayers.
Discussion question & Reflection question
This is a powerful chapter. What verses are you drawn to? Why?
http://www.biblegateway.com/passage/?search=Romans+8&version=NIV
8:1–11 Christ met the law’s requirements and thus set all believers free (8:1–11). Believers do not need to work to gain standing before God. Romans 8:2 sums up the thrust of Romans 5–7. The directing power of the believer drawing on new covenant resources is not the flesh, but the Holy Spirit. The principle of a Spirit-produced life (“power of the life-giving Spirit”) brings release from the sin principle (“power of sin”) that produces separation from God (“death”). The law is established (cf. 3:31) in its proper way in the Christian’s life (8:4).
The mind (8:5–11; cf. 7:22–23; 8:5–7) is allowed to have its way in the Spirit. There is an absolute separation between being in the flesh and in the Spirit. In this section the potency of life in the Spirit is stressed, not the details of how such a life comes about. These verses expand and explain the contrast between the mind conditioned on and patterned after the flesh and the mind conditioned on and patterned after the Spirit. The provision of the Spirit is universal for all believers (8:9). No one who belongs to Christ lacks the Holy Spirit (cf. 1 Cor. 12:13). Believers can experience Christ’s resurrection life now (8:9–11).
8:12–17 The cause of release from the law and sin is that believers have become sons of God (8:13–14). Turning from sin (8:13) is what was described in 6:19. The “fear” (8:15) is a fear of penalty in terms of God’s final wrath at the end of the age. Note especially 8:11, 17. Being adopted (8:15) was a very significant matter in Roman law and culture. The adoptee was taken out of his previous state and placed in a new relationship as son to a new father. As such, all his former debts were cancelled and he was able to start a new life. As adoptees of God the Father, believers are freed from their debt of sin and receive the rights, privileges, and responsibilities of God’s own children.
8:18–30 Paul addressed the potential discouragement faced by all Christians in suffering and in waiting for complete redemption from pain in the world. The Christian has great promises for the future (5:2). Romans 6–8 address how believers are to live until then. Paul deals with the question and problem of the not yet aspects of Christian experience (8:17).
Creation groans (8:19–22). In the Old Testament the Spirit hovered over the creation (Gen. 1:2). God cursed the world (Gen. 3) and opened it up to futility (Eccles. 3:20–22). Creation was subjected to futility as a part of God’s curse on sin (cf. Gen. 3:17–18). Here, creation is personified as longing for deliverance from the consequences of the fall. One day this longing will be realized (cf. Rev. 22:3).
Christians groan (8:23–25). Why? Because they want glorified bodies. The believers’ present bodies cause the groaning. The Holy Spirit (8:23) is God’s pledge of the ultimate completion of the salvation process—the bodily resurrection.
The Spirit groans (8:26–30). Why? He groans for the needs of all believers and groans to lead them to redemption glory. The Spirit helps in the believers’ prayers (8:26–27) by going beyond their conscious words to express their needs. (8:29-30) Emphasizes the ultimate destiny. Those who know God and have listened to His call are declared righteous (“right standing”) and will be given “his glory” at the resurrection (1 Cor. 15:43, 49; Phil. 3:21; 1 John 3:2).
8:31–39 In light of religious and civil persecution (“charge,” 8:33; “condemn,” 8:34; “separate,” 8:35), Paul summed up God’s security in Christ. Nothing can separate the believer from God. Note that 8:32 sums up Romans 1–5, and 8:33–34 sums up Romans 6–8. Paul proclaimed the believer’s ultimate and eternal victory: justification by God (8:31–33), security in Christ (8:34), and conquest in all things (8:35–39). In 8:36 Paul quotes Psalm 44:22.
In Romans 1–8 Paul has presented the gospel (1:15). He has clarified the relationship between faith and law as a means of righteousness. He has shown how faith is secure and the Spirit accomplishes God’s desires for the believer’s obedience and prayers.
Discussion question & Reflection question
This is a powerful chapter. What verses are you drawn to? Why?
Thursday, December 17, 2009
week 13 day 5
Read Romans 7
7:1–6 Paul continued to establish the law (3:31) by showing that through Christ believers have died to the law’s condemnation so that they might live lives of righteousness. Apart from Christ, the demands of the law are upon the flesh. This continues the thrust from Romans 4. First, faith precedes and makes possible the way to righteousness (Rom. 4). Second, faith is secure (Rom. 5). Third, through the death of Christ believers are free to present themselves to God (Rom. 6). There is a standard for behavior under grace (6:1, 15–17).
Paul showed one exception to his observation in 7:1; one can live and still be free from the law’s demands. In 6:14 Paul made the statement “you are not under law,” and now he returns to develop that subject. The major point that he makes is that death dissolves the dominion of the law. Paul used marriage to illustrate the concept (7:2–3) and then applied the teaching (7:4–6). Believers have died to the law and have been joined to a new master, Christ. Paul consistently taught that death brings an end to a marriage (7:2; cf. 1 Cor. 7:39). Used in this context, the word “bound” (7:2) means married. What is the parallel being drawn here? Just as a woman and man become one flesh in marriage (Gen. 2:24), people are bound to the law while living as sons of Adam. Just as the woman is free from her husband when he dies, believers are free from the law when they have died to the law and sin. The death to sin and the law experienced by believers opens them up to a new state of freedom from the law. They are free to live out the death and resurrection of Christ through the Holy Spirit’s power.
To match the Christian experience of dying to sin and living to God, Paul used an illustration in which someone is set free by death, but still lives. Jesus Christ acted both as the husband in the believer’s bondage to the law and as the new and living husband in righteousness. The human illustration requires two husbands to make its point. But the great truth of Romans 7 is that Christ is at the same time the one husband who dies to the state of bondage and the one who brings his bride, the church, into a new state of freedom. Romans 6 shows that believers are dead to sin; Romans 7 shows they are dead to their old relationship to law.
7:7 These are Paul’s final words on the law, completing the thought begun in Romans 6. The key question of 7:7 continues the line of thought from 6:1–2, 15 concerning how law is to be viewed from the standpoint of grace. Paul’s point here is that the law reveals what sin is and must be distinguished from the sin itself. The law is not sin (5:20; 7:4–6), just as light is not that which it illuminates. Paul attacked legalism, not the law (7:14). Paul kept the situation in Romans 5 behind his discussions of law and righteousness. The believer could never escape his deathlink to Adam by keeping the law.
7:8–12 Paul’s focus in these verses was not on whether the person is regenerate or unregenerate. The power of sin is present in any person who tries to keep the law on his own. Note Galatians 5:17–26 as a summary of Romans 7–8.
7:13–20 Does the law cause death? Sin is based on the reality of being in Adam (Rom. 5). The presence of sin is what creates the inherent tension within people. This paves the way for the explanation in Romans 8 regarding this time of groaning (8:22–23, 26).
Who is this person who struggles so much with sin? Among the most prominent views, it is held that these verses describe (1) Paul’s life either before or after he became a Christian, (2) the experience of all people in Adam, (3) the experience of any person who relies on the law and his own efforts for sanctification, or (4) the experience of someone whose “true self” is struggling with the flesh (physical desires of the human body). It is likely that Paul was using himself as a picture of every human’s struggle with good and evil.
7:21–25 How does this relate to the Christian? Romans 7 is talking about a walking-in-the-flesh approach to being righteous. After describing the believer’s struggle with the flesh, Paul affirms that believers are not without hope for deliverance (7:25). The answer comes generally in 7:25 and more specifically in Romans 8.
Discussion question
When Paul says “we have been released from the law (vs 6), what implication does this have for Christian living?
Reflection question
In what area of your life is the spirit willing but the flesh is weak: Diet? Work? Spiritual disciplines? Exercise? other?
7:1–6 Paul continued to establish the law (3:31) by showing that through Christ believers have died to the law’s condemnation so that they might live lives of righteousness. Apart from Christ, the demands of the law are upon the flesh. This continues the thrust from Romans 4. First, faith precedes and makes possible the way to righteousness (Rom. 4). Second, faith is secure (Rom. 5). Third, through the death of Christ believers are free to present themselves to God (Rom. 6). There is a standard for behavior under grace (6:1, 15–17).
Paul showed one exception to his observation in 7:1; one can live and still be free from the law’s demands. In 6:14 Paul made the statement “you are not under law,” and now he returns to develop that subject. The major point that he makes is that death dissolves the dominion of the law. Paul used marriage to illustrate the concept (7:2–3) and then applied the teaching (7:4–6). Believers have died to the law and have been joined to a new master, Christ. Paul consistently taught that death brings an end to a marriage (7:2; cf. 1 Cor. 7:39). Used in this context, the word “bound” (7:2) means married. What is the parallel being drawn here? Just as a woman and man become one flesh in marriage (Gen. 2:24), people are bound to the law while living as sons of Adam. Just as the woman is free from her husband when he dies, believers are free from the law when they have died to the law and sin. The death to sin and the law experienced by believers opens them up to a new state of freedom from the law. They are free to live out the death and resurrection of Christ through the Holy Spirit’s power.
To match the Christian experience of dying to sin and living to God, Paul used an illustration in which someone is set free by death, but still lives. Jesus Christ acted both as the husband in the believer’s bondage to the law and as the new and living husband in righteousness. The human illustration requires two husbands to make its point. But the great truth of Romans 7 is that Christ is at the same time the one husband who dies to the state of bondage and the one who brings his bride, the church, into a new state of freedom. Romans 6 shows that believers are dead to sin; Romans 7 shows they are dead to their old relationship to law.
7:7 These are Paul’s final words on the law, completing the thought begun in Romans 6. The key question of 7:7 continues the line of thought from 6:1–2, 15 concerning how law is to be viewed from the standpoint of grace. Paul’s point here is that the law reveals what sin is and must be distinguished from the sin itself. The law is not sin (5:20; 7:4–6), just as light is not that which it illuminates. Paul attacked legalism, not the law (7:14). Paul kept the situation in Romans 5 behind his discussions of law and righteousness. The believer could never escape his deathlink to Adam by keeping the law.
7:8–12 Paul’s focus in these verses was not on whether the person is regenerate or unregenerate. The power of sin is present in any person who tries to keep the law on his own. Note Galatians 5:17–26 as a summary of Romans 7–8.
7:13–20 Does the law cause death? Sin is based on the reality of being in Adam (Rom. 5). The presence of sin is what creates the inherent tension within people. This paves the way for the explanation in Romans 8 regarding this time of groaning (8:22–23, 26).
Who is this person who struggles so much with sin? Among the most prominent views, it is held that these verses describe (1) Paul’s life either before or after he became a Christian, (2) the experience of all people in Adam, (3) the experience of any person who relies on the law and his own efforts for sanctification, or (4) the experience of someone whose “true self” is struggling with the flesh (physical desires of the human body). It is likely that Paul was using himself as a picture of every human’s struggle with good and evil.
7:21–25 How does this relate to the Christian? Romans 7 is talking about a walking-in-the-flesh approach to being righteous. After describing the believer’s struggle with the flesh, Paul affirms that believers are not without hope for deliverance (7:25). The answer comes generally in 7:25 and more specifically in Romans 8.
Discussion question
When Paul says “we have been released from the law (vs 6), what implication does this have for Christian living?
Reflection question
In what area of your life is the spirit willing but the flesh is weak: Diet? Work? Spiritual disciplines? Exercise? other?
Wednesday, December 16, 2009
week 13 day 4
Romans 6
http://www.biblegateway.com/passage/?search=Romans%206&version=NIV
6:1–2 Paul was forced to answer the criticism already mentioned (3:8) that Christians did not bother keeping rules (6:1). This criticism came primarily from Jewish Christians who wondered what would happen to people who claimed freedom from the law. But Paul moved the issue away from law-keeping to the Christian’s new nature, in this case, his death to sin (6:2–3). The words “died to sin” (6:2) indicate that those who have believed in Christ have been separated from the ruling power of sin. Sin is no longer the master of one who has given his allegiance to Christ. Thus, the answer to the question in 6:1 is “By no means!”
6:3–4 Paul used the imagery of baptism to illustrate the vital union that the believer has with Christ. The Greek word for “baptize” was used in the dyeing trade for dipping cloth into dye. This dipping process brought about a change in the cloth’s color and identity. Christian baptism also brings a change in identity—an identification with a new community.
Paul used baptism as a picture of the believer’s change in identity—separated from the old life in Adam and united with Christ. The words “baptized into Jesus Christ” mean identified and united with Christ. This begins to explain more fully the believer’s solid link with Christ as opposed to Adam. It was man’s link to Adam, not to the Law of Moses, that was fatal. Therefore, it was man’s link to Christ, not to the Law of Moses, that would bring redemption. This is all based on the implications of chapter 5 for those who are in Christ rather than in Adam. Two rules (5:17, 21), the rule of death in Adam and the rule of grace in Christ, are in view.
Paul returned to the question regarding law for the justified (6:4; “live”). The Christian’s walk is not defined by any particular set of laws but by conformity to the resurrected life of Christ. Conformity to a law code has been replaced with conformity to Christ’s death and resurrection.
6:5–11 The function of this section is to clarify 6:3–4 by the example of Christ. This also relates back to Romans 5 and the believer’s links to Adam and Christ. Paul continues to deal with the criticism that Christians can continue in sin in order to enjoy more and more grace (6:1). The issue here is conformity to Christ, not only in his resurrection power, but in the purpose of his death—to do away with servitude to sin (6:5–6). The believer’s union with Christ in his death is designed to free him from sin’s mastery. The term “old self” (6:6) refers to the unregenerate person, the condition of the human race in Adam before having faith in Christ.
The words “so that the body of sin might be done away with” (6:6) refers to the physical body as conditioned and controlled by sin. Paul concludes his first words on sin and the believer by reinforcing the model of Christ (6:10)—dead to sin, alive to God (6:10–11). The word “count” (6:11) is a mathematician’s term and means to add up or calculate. Paul is saying, Add up the facts and live accordingly.
6:12–14 Paul’s use of “obeyl” (6:12) continues the topic’s discussion from 5:17, 21. Two reigns are in view—the reigns of sin and grace. Although sin can plague all believers, they are to consider themselves dead to sin and choose to walk in the reign of resurrection grace rather than the reign of Adamic death. Reign equals obedience to the call of either sin or grace. It is the presentation of oneself (cf. 12:1) in response to one or the other.
The entire Christian life is a response to one reign or the other. Paul implies that sin has been reigning over the physical bodies of believers. Now he says, Stop! Don’t place your physical body at the disposal of sin. Rather, present yourselves to God for his service.
Compare 6:14 with 5:21. Romans 6:14 shows that the believer has already been judged a perfect person in Christ; therefore, questions of law-keeping are not relevant. Paul is trying to keep a careful balance between affirming the Christian’s completed righteousness by faith in Christ and the expectation that a believer will live a holy life, not in order to get righteous before God, but because he is already righteous.
“Not under law” (6:14) means believers are not alone and faced with the insurmountable mountain of keeping God’s law. Paul puts it another way in 8:15. There is no fear of condemnation. Being subject to the law in this sense is to be liable to God’s retribution in a final sense of eternal wrath.
6:15–23 Triggered by his statement that believers are not subject to the law (6:14), Paul continued to assert both the righteousness of believers and their absolute mandate to live holy lives. Paul’s critics assumed that those who were under grace alone would have no standard for behavior. They claimed it was the law that was the motivation to obedience. But Paul showed that those justified by faith were motivated to love and obey God by grace, not the law. Paul came to the conclusion that believers do not need the law to love righteousness. The lives of believers in Christ are not determined by the limited provisions and resources of the “law,” but rather by the redeeming and renewing resources of “grace.”
The believer, not under the threat of condemnation for failure, is enabled to obey God from the inside (6:17). It is in that internal sense that the believer becomes a slave to righteousness (6:18). Paul appealed to a familiar principle: you are a slave to the one you serve. People are either slaves to sin resulting in death, or slaves to righteousness resulting in life.
Paul continued by showing the consequences of being enslaved by either sin or righteousness (6:19–23). Paul showed that true believers are not lawless. Actually, their slavery to Christ results in sanctification. Paul’s illustration of the two types of presentation (“slaves,” 6:19) needs to be taken seriously. Little more than this (6:23) can be said once salvation by faith has been elaborated. Verse 6:23 contains a fundamental law of God’s moral universe. Sin ends in death, and grace ends in eternal life. Death is earned as a consequence of sin; eternal life is received as free and unmerited favor.
Discussion question
What motivates you to live a good life?
Reflection question
Where do you need to be dead to sin but alive to God?
Scripture meditation – Today reflect, meditate and memorize verse 23
http://www.biblegateway.com/passage/?search=Romans%206&version=NIV
6:1–2 Paul was forced to answer the criticism already mentioned (3:8) that Christians did not bother keeping rules (6:1). This criticism came primarily from Jewish Christians who wondered what would happen to people who claimed freedom from the law. But Paul moved the issue away from law-keeping to the Christian’s new nature, in this case, his death to sin (6:2–3). The words “died to sin” (6:2) indicate that those who have believed in Christ have been separated from the ruling power of sin. Sin is no longer the master of one who has given his allegiance to Christ. Thus, the answer to the question in 6:1 is “By no means!”
6:3–4 Paul used the imagery of baptism to illustrate the vital union that the believer has with Christ. The Greek word for “baptize” was used in the dyeing trade for dipping cloth into dye. This dipping process brought about a change in the cloth’s color and identity. Christian baptism also brings a change in identity—an identification with a new community.
Paul used baptism as a picture of the believer’s change in identity—separated from the old life in Adam and united with Christ. The words “baptized into Jesus Christ” mean identified and united with Christ. This begins to explain more fully the believer’s solid link with Christ as opposed to Adam. It was man’s link to Adam, not to the Law of Moses, that was fatal. Therefore, it was man’s link to Christ, not to the Law of Moses, that would bring redemption. This is all based on the implications of chapter 5 for those who are in Christ rather than in Adam. Two rules (5:17, 21), the rule of death in Adam and the rule of grace in Christ, are in view.
Paul returned to the question regarding law for the justified (6:4; “live”). The Christian’s walk is not defined by any particular set of laws but by conformity to the resurrected life of Christ. Conformity to a law code has been replaced with conformity to Christ’s death and resurrection.
6:5–11 The function of this section is to clarify 6:3–4 by the example of Christ. This also relates back to Romans 5 and the believer’s links to Adam and Christ. Paul continues to deal with the criticism that Christians can continue in sin in order to enjoy more and more grace (6:1). The issue here is conformity to Christ, not only in his resurrection power, but in the purpose of his death—to do away with servitude to sin (6:5–6). The believer’s union with Christ in his death is designed to free him from sin’s mastery. The term “old self” (6:6) refers to the unregenerate person, the condition of the human race in Adam before having faith in Christ.
The words “so that the body of sin might be done away with” (6:6) refers to the physical body as conditioned and controlled by sin. Paul concludes his first words on sin and the believer by reinforcing the model of Christ (6:10)—dead to sin, alive to God (6:10–11). The word “count” (6:11) is a mathematician’s term and means to add up or calculate. Paul is saying, Add up the facts and live accordingly.
6:12–14 Paul’s use of “obeyl” (6:12) continues the topic’s discussion from 5:17, 21. Two reigns are in view—the reigns of sin and grace. Although sin can plague all believers, they are to consider themselves dead to sin and choose to walk in the reign of resurrection grace rather than the reign of Adamic death. Reign equals obedience to the call of either sin or grace. It is the presentation of oneself (cf. 12:1) in response to one or the other.
The entire Christian life is a response to one reign or the other. Paul implies that sin has been reigning over the physical bodies of believers. Now he says, Stop! Don’t place your physical body at the disposal of sin. Rather, present yourselves to God for his service.
Compare 6:14 with 5:21. Romans 6:14 shows that the believer has already been judged a perfect person in Christ; therefore, questions of law-keeping are not relevant. Paul is trying to keep a careful balance between affirming the Christian’s completed righteousness by faith in Christ and the expectation that a believer will live a holy life, not in order to get righteous before God, but because he is already righteous.
“Not under law” (6:14) means believers are not alone and faced with the insurmountable mountain of keeping God’s law. Paul puts it another way in 8:15. There is no fear of condemnation. Being subject to the law in this sense is to be liable to God’s retribution in a final sense of eternal wrath.
6:15–23 Triggered by his statement that believers are not subject to the law (6:14), Paul continued to assert both the righteousness of believers and their absolute mandate to live holy lives. Paul’s critics assumed that those who were under grace alone would have no standard for behavior. They claimed it was the law that was the motivation to obedience. But Paul showed that those justified by faith were motivated to love and obey God by grace, not the law. Paul came to the conclusion that believers do not need the law to love righteousness. The lives of believers in Christ are not determined by the limited provisions and resources of the “law,” but rather by the redeeming and renewing resources of “grace.”
The believer, not under the threat of condemnation for failure, is enabled to obey God from the inside (6:17). It is in that internal sense that the believer becomes a slave to righteousness (6:18). Paul appealed to a familiar principle: you are a slave to the one you serve. People are either slaves to sin resulting in death, or slaves to righteousness resulting in life.
Paul continued by showing the consequences of being enslaved by either sin or righteousness (6:19–23). Paul showed that true believers are not lawless. Actually, their slavery to Christ results in sanctification. Paul’s illustration of the two types of presentation (“slaves,” 6:19) needs to be taken seriously. Little more than this (6:23) can be said once salvation by faith has been elaborated. Verse 6:23 contains a fundamental law of God’s moral universe. Sin ends in death, and grace ends in eternal life. Death is earned as a consequence of sin; eternal life is received as free and unmerited favor.
Discussion question
What motivates you to live a good life?
Reflection question
Where do you need to be dead to sin but alive to God?
Scripture meditation – Today reflect, meditate and memorize verse 23
Tuesday, December 15, 2009
week 13 day 3
read Romans 5
http://www.biblegateway.com/passage/?search=romans%205&version=NIV
5:1–11 The “therefore” of 5:1 indicates that a logical inference is being drawn from the preceding discussion (3:21–4:25). The text of 5:1 may be paraphrased, “Let us keep and enjoy peace with God.” Justification brings peace, not wrath, and is mediated by the Lord (5:1–2). It brings a future hope of glory (5:2). The Greek word translated “rejoice” in 5:2–3, 11 is translated “brag” in Romans 2:17, 23, where the element of self-centered boasting is present. In 5:2–3, 11 the element of self-confidence is removed. The substitute is accepting the mediation achieved “because of” God’s sacrifice.
Even difficulties and hardships exhibit the love of God (5:3–11). Paul made it clear that there was great benefit in trials (5:3–4). Note the relationship of weakness in tribulation and God’s manifested glory through earthen vessels. This removes the validity of any boasting in law-keeping. Another proof of security is the presence of the love and Spirit of God (5:5).
The term “reconciled” means “to change” (5:10–11). Restoration of a relationship with God by the death of Christ means that man’s state of alienation from God is changed so that he is now able to be saved (2 Cor. 5:19).
Adam and Christ
Death in Adam Life in Christ
Sin Righteousness
Condemnation Justification
Death Life
5:12–21 Paul concluded his consideration of justification by faith with an analogy demonstrating that while all men are in fact sinners (in Adam), all are potential beneficiaries of Christ’s death and justification. The links are drawn between Adam and Christ. Paul’s point was that security in Christ is even more secure than damnation in Adam.
Paul showed that even before the law, people died because of Adam’s sin. Adam infected humanity with death. In a greater way Christ injected humanity with life. The human race is directly related to Adam and his sin. The theology of this verse is based on the concept of the corporate solidarity of the human race (cf. Heb. 7:9–10). With or without the law people sinned and died (Rom. 5:12; cf. 3:23). Because of Adam’s disobedience, humanity “became sinners” (5:19; cf. 1 Cor. 15:21). Sin could not be charged as a violation of a specific command where there was no law. But sin existed, nevertheless, before the law was given at Sinai, as was evidenced by universal death from Adam to Moses.
Paul used Adam as a contrast (5:14) between him and Christ, indicating that while he had a place and purpose historically, he was also divinely intended to teach by means of analogy something about Christ. Paul took Genesis 3 and the curse of God on Adam’s sin very seriously. Humanity’s death was rooted in Adam’s sin. Paul used that certain root to compare and contrast with the certain rooting of life in Christ. See the above chart.
The key to seeing everyone sinned (5:12) as meaning “in Adam” is the “before the law” of 5:13. What is it explaining? All are reckoned as sinners by Adam’s one sin. Again, Romans 5:20–21 continues to establish the law (3:31) in its proper perspective.
Discussion question
How should a Christian look upon suffering in the world?
Reflection question
Reflect on verses 3-5 and what examine what enters your heart and mind as you read them?
http://www.biblegateway.com/passage/?search=romans%205&version=NIV
5:1–11 The “therefore” of 5:1 indicates that a logical inference is being drawn from the preceding discussion (3:21–4:25). The text of 5:1 may be paraphrased, “Let us keep and enjoy peace with God.” Justification brings peace, not wrath, and is mediated by the Lord (5:1–2). It brings a future hope of glory (5:2). The Greek word translated “rejoice” in 5:2–3, 11 is translated “brag” in Romans 2:17, 23, where the element of self-centered boasting is present. In 5:2–3, 11 the element of self-confidence is removed. The substitute is accepting the mediation achieved “because of” God’s sacrifice.
Even difficulties and hardships exhibit the love of God (5:3–11). Paul made it clear that there was great benefit in trials (5:3–4). Note the relationship of weakness in tribulation and God’s manifested glory through earthen vessels. This removes the validity of any boasting in law-keeping. Another proof of security is the presence of the love and Spirit of God (5:5).
The term “reconciled” means “to change” (5:10–11). Restoration of a relationship with God by the death of Christ means that man’s state of alienation from God is changed so that he is now able to be saved (2 Cor. 5:19).
Adam and Christ
Death in Adam Life in Christ
Sin Righteousness
Condemnation Justification
Death Life
5:12–21 Paul concluded his consideration of justification by faith with an analogy demonstrating that while all men are in fact sinners (in Adam), all are potential beneficiaries of Christ’s death and justification. The links are drawn between Adam and Christ. Paul’s point was that security in Christ is even more secure than damnation in Adam.
Paul showed that even before the law, people died because of Adam’s sin. Adam infected humanity with death. In a greater way Christ injected humanity with life. The human race is directly related to Adam and his sin. The theology of this verse is based on the concept of the corporate solidarity of the human race (cf. Heb. 7:9–10). With or without the law people sinned and died (Rom. 5:12; cf. 3:23). Because of Adam’s disobedience, humanity “became sinners” (5:19; cf. 1 Cor. 15:21). Sin could not be charged as a violation of a specific command where there was no law. But sin existed, nevertheless, before the law was given at Sinai, as was evidenced by universal death from Adam to Moses.
Paul used Adam as a contrast (5:14) between him and Christ, indicating that while he had a place and purpose historically, he was also divinely intended to teach by means of analogy something about Christ. Paul took Genesis 3 and the curse of God on Adam’s sin very seriously. Humanity’s death was rooted in Adam’s sin. Paul used that certain root to compare and contrast with the certain rooting of life in Christ. See the above chart.
The key to seeing everyone sinned (5:12) as meaning “in Adam” is the “before the law” of 5:13. What is it explaining? All are reckoned as sinners by Adam’s one sin. Again, Romans 5:20–21 continues to establish the law (3:31) in its proper perspective.
Discussion question
How should a Christian look upon suffering in the world?
Reflection question
Reflect on verses 3-5 and what examine what enters your heart and mind as you read them?
Monday, December 14, 2009
week 13 day 2
Read Romans 4
http://www.biblegateway.com/passage/?search=romans%204&version=NIV
4:1–8 Paul demonstrated in Romans 4 that justification by faith was nothing new. This section is a powerful exposition of Genesis 15:6 (quoted in Rom. 4:3, 9, 22) and how God has always forgiven his people on the basis of faith—whether Abraham before the law (4:3) or David within the time of the law (4:6–8). Both Abraham (4:3–5) and David (4:6–8) were justified in this manner. The entrance of the law in Moses’ day did not interrupt this way of righteousness by faith. The two pillars of Genesis 15:6 are “faith” (Rom. 4:3, 5, 9, 11–13, 16, 18–20, 24) and “credited” (4:3, 5, 9–11, 22–23).
This explanation of faith and its righteousness explains what Paul meant in 3:20 and 3:31. The law was never designed to save, just to instruct and condemn (3:20). And to see faith’s priority over the law was to set the law into its proper perspective, thus establishing it properly (3:31).
4:9–12 This section clarifies what Paul meant in 2:29. Circumcision was a sign (4:11), that is, its real meaning pointed away from the physical act to something else, in this case a heart of faith. See, for example, Acts 15:9. The point here (4:9) is that Abraham was credited righteous before (Gen. 15:6), not after, his circumcision (Gen. 17:9–14). The fact that Abraham was justified apart from circumcision opens the doorway of faith to Gentiles—those who have faith but have not been circumcised (Rom. 4:11).
4:13–25 Abraham was promised the world as his inheritance, not through the law, but through faith (4:13). Paul shows that the law of circumcision came after Abraham’s justification by faith. Again, this established the proper framework for the law. It came to those who were already righteous by faith; therefore it must have a purpose other than justification. Its purpose was to correct and condemn where needed, thus driving its followers to God’s grace through the offerings of the tabernacle, then the temple, and finally, Christ.
Law was not the vehicle of promise (4:13). Paul’s use of Genesis 17:5 and 15:5 (Rom. 4:17–18) was Old Testament proof that Abraham was “the father” (4:16) through God’s promise to him and through his own faith. The resurrection and creation themes of 4:17 are the foundation both for Paul’s faith that God would do something with his too old body (4:19) and for the faith of all believers that God raised up the dead body of Jesus (4:24).
Discussion question
Do you see your relationship with God as a gift to be received or a prize to be earned?
Reflection question
In what area of your life do you need to take a lesson from Abraham and focus not on working but on believing?
http://www.biblegateway.com/passage/?search=romans%204&version=NIV
4:1–8 Paul demonstrated in Romans 4 that justification by faith was nothing new. This section is a powerful exposition of Genesis 15:6 (quoted in Rom. 4:3, 9, 22) and how God has always forgiven his people on the basis of faith—whether Abraham before the law (4:3) or David within the time of the law (4:6–8). Both Abraham (4:3–5) and David (4:6–8) were justified in this manner. The entrance of the law in Moses’ day did not interrupt this way of righteousness by faith. The two pillars of Genesis 15:6 are “faith” (Rom. 4:3, 5, 9, 11–13, 16, 18–20, 24) and “credited” (4:3, 5, 9–11, 22–23).
This explanation of faith and its righteousness explains what Paul meant in 3:20 and 3:31. The law was never designed to save, just to instruct and condemn (3:20). And to see faith’s priority over the law was to set the law into its proper perspective, thus establishing it properly (3:31).
4:9–12 This section clarifies what Paul meant in 2:29. Circumcision was a sign (4:11), that is, its real meaning pointed away from the physical act to something else, in this case a heart of faith. See, for example, Acts 15:9. The point here (4:9) is that Abraham was credited righteous before (Gen. 15:6), not after, his circumcision (Gen. 17:9–14). The fact that Abraham was justified apart from circumcision opens the doorway of faith to Gentiles—those who have faith but have not been circumcised (Rom. 4:11).
4:13–25 Abraham was promised the world as his inheritance, not through the law, but through faith (4:13). Paul shows that the law of circumcision came after Abraham’s justification by faith. Again, this established the proper framework for the law. It came to those who were already righteous by faith; therefore it must have a purpose other than justification. Its purpose was to correct and condemn where needed, thus driving its followers to God’s grace through the offerings of the tabernacle, then the temple, and finally, Christ.
Law was not the vehicle of promise (4:13). Paul’s use of Genesis 17:5 and 15:5 (Rom. 4:17–18) was Old Testament proof that Abraham was “the father” (4:16) through God’s promise to him and through his own faith. The resurrection and creation themes of 4:17 are the foundation both for Paul’s faith that God would do something with his too old body (4:19) and for the faith of all believers that God raised up the dead body of Jesus (4:24).
Discussion question
Do you see your relationship with God as a gift to be received or a prize to be earned?
Reflection question
In what area of your life do you need to take a lesson from Abraham and focus not on working but on believing?
Sunday, December 13, 2009
week 13 day 1
Day 1
Read Romans 3
3:1–8 Paul will elaborate further on God’s faithfulness to Israel in Romans 9–11. At this point, Paul provided a correction to a possible misunderstanding that he was implying that it was no longer of any worth being Jewish—that somehow, with the coming of Christ, God emptied the nation Israel of all worth and promise. However, the issue was not the failures of Israel, but the faithfulness of God (3:3). Paul responded to the question, “what advantage, then is there in being a Jew, or what value is there in circumcision?” He made it clear that God’s promises would be upheld in spite of human unfaithfulness (3:3). Paul stressed Jewish disobedience to God’s Messiah, though he began the stress on what the Jewish future would be. Paul met two objections (3:5–8). The first concerned the justice of God (3:5). The second concerned the false accusation of lawlessness hurled at Christians (3:8).
3:9–20 In light of 3:1–8, is the Jew better off when it comes to escaping God’s wrath (3:9)? Paul answers no, because sin has brought everyone to the same level. The “we” (3:9) referred to the believers, with a possible Gentile emphasis. Paul had “already shown” that all have sinned (Rom. 1–2).
The organizing image for the string of Old Testament quotations (3:10–18) were the parts of the human body. This revealed the numerical (none) and particular (parts of each one) pervasiveness of unrighteousness. The basic cause of this state of sin was a lack of fear in God (3:18). Paul appealed to the testimony of Old Testament Scripture (Ps. 14:1–3; 53:1–3; 5:9; 140:3; 10:7; Isa. 59:7–8; Ps. 36:1) to confirm that both Jew and Gentile were under sin and guilty.
Paul had already revealed how the law could not bring salvation, and next he revealed the purpose of the law (3:19–20). On 3:20, see Psalm 143:2. No one could in reality keep the law. Everyone knew that. What they missed, and what Paul was trying to teach, was that knowledge of sin did not equal a knowledge of damnation. The problem was serious. While everyone might have admitted they were not perfect, Paul had to convince them that their imperfections, minor as they might be, were fatal.
3:21–26 Paul answered the question, If it is impossible to keep the law perfectly, where can righteousness be found? The manifestation of righteousness returns to the topic of 1:17. Righteousness is manifested apart from the keeping of the Mosaic Law (3:21). The words “apart from law” (3:21) are key to Paul’s theology of justification. Righteousness is attained through faith (3:22) and witnessed to by the Law and the Prophets (as Paul’s Old Testament quotations throughout the letter confirm). Justification is free to people but cost God an infinite price (3:23–26). Redemption (“justified freely,” 3:24) is a price paid as a ransom. Jesus Christ was the price; God was the one who paid. All people were in bondage. The word “redemption” means “to purchase and set free. The word contemplates mankind’s bondage to sin and God’s provision of grace to release them from that bondage. The word “justified” (“not guilty,” 3:24) means “to be declared righteous” as by a judge. This righteousness is not something earned, but something given as a gift on the basis of faith. For an Old Testament illustration of imputed righteousness, see Zechariah 3:1–5.
The sacrifice Jesus made in “sacrificing his life for us” (3:25) is a satisfactory sacrifice (1 John 2:2; 4:10). Such a sacrifice has God’s wrath in full view. The need for the sacrifice and the cause of God’s wrath were painfully explained in Romans 1:18–3:20. God sent Christ to satisfy that need of a sacrifice. The atoning sacrifice or propitiation contemplates mankind’s liability to God’s wrath against sin and is God’s gracious provision to deliver them from that wrath. Christ is the believer’s atoning sacrifice, satisfying with his blood God’s holy demand that sin be judged.
The section of 3:21–26 emphasizes faith as the only way to justification. It clarifies the relationship of God’s forgiveness of sin to his inherent justice. Paul could have ended his letter right here. But at this point another critical issue was addressed—boasting (3:27–31). Relate this to 2:17; 3:1, 9, and Paul’s recent experience with the Corinthians’ boastings (1 Cor. 4:18; 5:2; 8:1; 13:4).
3:27–31 Salvation by faith excludes boasting (3:27–28). Where there is no room for self-effort, there is no room for boasting (cf. 1 Cor. 4:7). Take note of Romans 3:28. Because God is sovereign over Jews and Gentiles, there is a unity in his chosen means of redemption by faith (3:29–30).
Discussion question
How does the statement “all have sinned and fall short of the glory of God” break down the barriers between Jews and Gentiles?
Reflection question
How do you perceive the above statement, as a freely given gift from God or an excuse that it is okay to sin because everybody else does?
Read Romans 3
3:1–8 Paul will elaborate further on God’s faithfulness to Israel in Romans 9–11. At this point, Paul provided a correction to a possible misunderstanding that he was implying that it was no longer of any worth being Jewish—that somehow, with the coming of Christ, God emptied the nation Israel of all worth and promise. However, the issue was not the failures of Israel, but the faithfulness of God (3:3). Paul responded to the question, “what advantage, then is there in being a Jew, or what value is there in circumcision?” He made it clear that God’s promises would be upheld in spite of human unfaithfulness (3:3). Paul stressed Jewish disobedience to God’s Messiah, though he began the stress on what the Jewish future would be. Paul met two objections (3:5–8). The first concerned the justice of God (3:5). The second concerned the false accusation of lawlessness hurled at Christians (3:8).
3:9–20 In light of 3:1–8, is the Jew better off when it comes to escaping God’s wrath (3:9)? Paul answers no, because sin has brought everyone to the same level. The “we” (3:9) referred to the believers, with a possible Gentile emphasis. Paul had “already shown” that all have sinned (Rom. 1–2).
The organizing image for the string of Old Testament quotations (3:10–18) were the parts of the human body. This revealed the numerical (none) and particular (parts of each one) pervasiveness of unrighteousness. The basic cause of this state of sin was a lack of fear in God (3:18). Paul appealed to the testimony of Old Testament Scripture (Ps. 14:1–3; 53:1–3; 5:9; 140:3; 10:7; Isa. 59:7–8; Ps. 36:1) to confirm that both Jew and Gentile were under sin and guilty.
Paul had already revealed how the law could not bring salvation, and next he revealed the purpose of the law (3:19–20). On 3:20, see Psalm 143:2. No one could in reality keep the law. Everyone knew that. What they missed, and what Paul was trying to teach, was that knowledge of sin did not equal a knowledge of damnation. The problem was serious. While everyone might have admitted they were not perfect, Paul had to convince them that their imperfections, minor as they might be, were fatal.
3:21–26 Paul answered the question, If it is impossible to keep the law perfectly, where can righteousness be found? The manifestation of righteousness returns to the topic of 1:17. Righteousness is manifested apart from the keeping of the Mosaic Law (3:21). The words “apart from law” (3:21) are key to Paul’s theology of justification. Righteousness is attained through faith (3:22) and witnessed to by the Law and the Prophets (as Paul’s Old Testament quotations throughout the letter confirm). Justification is free to people but cost God an infinite price (3:23–26). Redemption (“justified freely,” 3:24) is a price paid as a ransom. Jesus Christ was the price; God was the one who paid. All people were in bondage. The word “redemption” means “to purchase and set free. The word contemplates mankind’s bondage to sin and God’s provision of grace to release them from that bondage. The word “justified” (“not guilty,” 3:24) means “to be declared righteous” as by a judge. This righteousness is not something earned, but something given as a gift on the basis of faith. For an Old Testament illustration of imputed righteousness, see Zechariah 3:1–5.
The sacrifice Jesus made in “sacrificing his life for us” (3:25) is a satisfactory sacrifice (1 John 2:2; 4:10). Such a sacrifice has God’s wrath in full view. The need for the sacrifice and the cause of God’s wrath were painfully explained in Romans 1:18–3:20. God sent Christ to satisfy that need of a sacrifice. The atoning sacrifice or propitiation contemplates mankind’s liability to God’s wrath against sin and is God’s gracious provision to deliver them from that wrath. Christ is the believer’s atoning sacrifice, satisfying with his blood God’s holy demand that sin be judged.
The section of 3:21–26 emphasizes faith as the only way to justification. It clarifies the relationship of God’s forgiveness of sin to his inherent justice. Paul could have ended his letter right here. But at this point another critical issue was addressed—boasting (3:27–31). Relate this to 2:17; 3:1, 9, and Paul’s recent experience with the Corinthians’ boastings (1 Cor. 4:18; 5:2; 8:1; 13:4).
3:27–31 Salvation by faith excludes boasting (3:27–28). Where there is no room for self-effort, there is no room for boasting (cf. 1 Cor. 4:7). Take note of Romans 3:28. Because God is sovereign over Jews and Gentiles, there is a unity in his chosen means of redemption by faith (3:29–30).
Discussion question
How does the statement “all have sinned and fall short of the glory of God” break down the barriers between Jews and Gentiles?
Reflection question
How do you perceive the above statement, as a freely given gift from God or an excuse that it is okay to sin because everybody else does?
Thursday, December 10, 2009
week 12 Day 5
Read Romans 2
http://www.biblegateway.com/passage/?search=Romans%202&version=NIV
.
2:1–16 Deeds, not words, are the object of God’s judgment. The concept of “do” links Romans 1 and Romans 2 (1:32; 2:1–2; 2:25, “obey”; 2:26–27, “keep”). Some give hearty approval to sin (1:32), and some condemn it (2:1). But they both do it—and that is the fatal flaw that brings humanity under the wrath of God. Neither the wallowing in nor the judging of sin can overcome the universal and fatal flaw—the practice of sin.
Therefore, the wallowers and the judges receive the same condemnation (2:2–10). Paul is building to 2:29. The externals of race or the hurling of pious judgments cannot bring the internal cleanness granted by the Spirit; it is only the cleanness given by the Spirit that merits God’s praise (2:29). Romans 2:7–8 defines the concept of rewards based on deeds (2:6). God’s judgment of deeds is not partial (2:11) to Jew or Gentile. His judgment is ethically, not ethnically, defined. Paul was quite clear that good works do not save (Eph. 2:8–9) but are the product of regeneration. The Jews were first in privilege, but also first in guilt and responsibility (2:9).
God will give impartial judgment to all (2:11–16). Paul was revealing that obedience was a criterion used in God’s judgment of mankind, not because he supported salvation by works, but in order to establish that mankind, Jew or Gentile, does not have what God requires—a life of perfect righteousness.
Paul was being general here in regarding the principle of obedience as being essential before God. James 2:10 says that just one sin breaks all the law. Those who sin even though they never had God’s written law (2:12) are the Gentiles who had not been entrusted with the Mosaic Law. Romans 2:13 is key to Paul’s argument showing that it is not in hearing the law that righteousness is achieved but in the doing of it. This shows that the Jews who have heard the law are no better off than the Gentiles who have not heard it, for both have failed to do it. The Gentiles, nevertheless, do have a “law” of conscience that commends or corrects their actions (2:14).
2:17–29 Paul asked those who had the Mosaic Law where their confidence was—in words or in lives conforming to the law (2:17–25). He addressed those who relied on law (2:17, 23) and boasted in God but did not obey either the law or God. And this was precisely what the Jews and Gentiles had in common—rejection of the truth and light God had given them. Note Isaiah 52:5 quoted in Romans 2:24.
Discussion question
Is there a difference in appreciation of God’s grace with someone who grew up Christian or someone who did not grow up Christian?
Reflection question
How do you feel when seeing Christians being disobedient towards God or seeing non believers rejecting Christ?
http://www.biblegateway.com/passage/?search=Romans%202&version=NIV
.
2:1–16 Deeds, not words, are the object of God’s judgment. The concept of “do” links Romans 1 and Romans 2 (1:32; 2:1–2; 2:25, “obey”; 2:26–27, “keep”). Some give hearty approval to sin (1:32), and some condemn it (2:1). But they both do it—and that is the fatal flaw that brings humanity under the wrath of God. Neither the wallowing in nor the judging of sin can overcome the universal and fatal flaw—the practice of sin.
Therefore, the wallowers and the judges receive the same condemnation (2:2–10). Paul is building to 2:29. The externals of race or the hurling of pious judgments cannot bring the internal cleanness granted by the Spirit; it is only the cleanness given by the Spirit that merits God’s praise (2:29). Romans 2:7–8 defines the concept of rewards based on deeds (2:6). God’s judgment of deeds is not partial (2:11) to Jew or Gentile. His judgment is ethically, not ethnically, defined. Paul was quite clear that good works do not save (Eph. 2:8–9) but are the product of regeneration. The Jews were first in privilege, but also first in guilt and responsibility (2:9).
God will give impartial judgment to all (2:11–16). Paul was revealing that obedience was a criterion used in God’s judgment of mankind, not because he supported salvation by works, but in order to establish that mankind, Jew or Gentile, does not have what God requires—a life of perfect righteousness.
Paul was being general here in regarding the principle of obedience as being essential before God. James 2:10 says that just one sin breaks all the law. Those who sin even though they never had God’s written law (2:12) are the Gentiles who had not been entrusted with the Mosaic Law. Romans 2:13 is key to Paul’s argument showing that it is not in hearing the law that righteousness is achieved but in the doing of it. This shows that the Jews who have heard the law are no better off than the Gentiles who have not heard it, for both have failed to do it. The Gentiles, nevertheless, do have a “law” of conscience that commends or corrects their actions (2:14).
2:17–29 Paul asked those who had the Mosaic Law where their confidence was—in words or in lives conforming to the law (2:17–25). He addressed those who relied on law (2:17, 23) and boasted in God but did not obey either the law or God. And this was precisely what the Jews and Gentiles had in common—rejection of the truth and light God had given them. Note Isaiah 52:5 quoted in Romans 2:24.
Discussion question
Is there a difference in appreciation of God’s grace with someone who grew up Christian or someone who did not grow up Christian?
Reflection question
How do you feel when seeing Christians being disobedient towards God or seeing non believers rejecting Christ?
Wednesday, December 9, 2009
week 12 day 4
Read Romans 1
http://www.biblegateway.com/passage/?search=Romans+1&version=NIV
The letter to the Romans was written in Corinth toward the end of Paul’s third missionary journey. Paul had collected and was about to deliver an offering for the Jerusalem church (Rom. 15:25–27; 1 Cor. 16:3–5; 2 Cor. 8). Paul had never visited Rome. After his visit there, he desired to move on to Spain (15:22–33). Paul had recently worked through severe problems with the Corinthian church (cf. 1 and 2 Corinthians). And it was from Corinth that he wrote his letter to the Romans—a letter which described the power of the gospel and the problems of human pride and the weakness of the flesh.
The city of Rome was founded in 753 b.c. on the Tiber River at a ford that was indispensable for traveling between northern and southern Italy. The ridges surrounding the Tiber River valley provided hilltop fortifications for times of attack. In Paul’s day, Rome had a population of approximately one million (the largest city in the world) and was the political hub of the vast Roman Empire.
The church at Rome was not founded by Paul. Perhaps some Jewsfrom Rome who were in Jerusalem on the day of Pentecost (Acts 2:10) became believers and carried the gospel back to their city. The church was predominately Gentile (Rom. 1:5–6, 13; 11:13; 15:15–16), yet Paul’s frequent quotations from the Old Testament and other references indicate that believing Jews would also read his letter (2:17).
1:3–6 The subject of the gospel is Jesus from two perspectives. He was the human seed of David (1:3) and the divine Son of God (1:4). As such, he is the ultimate King according to Davidic promise (2 Sam. 7)—eternal, divine, and exalted at God’s right hand (Ps. 110:1; Acts 2:33–35). But he is also the Son of God in the flesh. Christ’s identity as a human being will be foundational for the comparison between Adam and Christ in Romans 5 and the role of the Spirit in the Christian’s life (Rom. 6–8).
The instrument (“through Christ”) of Paul’s calling (1:5–6) is the risen Lord who commissioned him. That idea of mediation (“through”) is foundational to all of the letter. Every forgiven sin, every gift of the Spirit, every act of power in ministry comes mediated from God the Father, through the risen Lord, and by the enabling power of the Spirit. Notice, for example, the great stress on mediation in Romans 5:1–2, 5, 9–12, 16–19, 21.
In Romans 1:5, Paul’s solid base of identity and authority is presented. The “us” here focuses generally on the Gentiles (1:5). The readers have an equality with Paul; both are considered “called” ones (1:6).
1:7 In expressing their calling and nature (1:7), Paul broadened his address to include the Jews as well. On saints (1:7; “very own people”), see 1:4; 12:1–2. The content of Romans 12–15 was founded on the fact that Christians are to behave in accordance with their nature as God’s “own people.”
1:8–17 The purpose of this section was to clear the air for his visit. Paul was positive and gracious; he had a message of encouragement that they needed, but he never talked down to them.
Paul’s thanksgiving for the faith of the Romans (1:8) blends with the main body of the introduction. Compare what Paul wrote to the believers in Rome with Acts 28:15. Paul emphasized his interest in the Romans both in prayer and in his desire to visit them (1:9–15). He had long desired to travel to Rome (Acts 18:21; Rom. 1:13; 15:32), but his desire was ministry-oriented (1:11–12). He wanted to do them some spiritual good. Community sharing and encouragement is the vehicle of growth and stability.
As Paul affirmed his travel plans (1:13) he was not simply sharing a travelog. He was assuring them that he had not purposely been staying away from Rome. He was not embarrassed to come to the great city of Rome but had wanted to come for a long time. His visit was part of his Gentile calling and was an obligation from God (1:14–15). Paul was aware of the obligation that God had committed to him (cf. 1 Cor. 9:16–17; Acts 9:15).
The “people in our culture” (1:14) were those who spoke Greek in contrast to the “non Greeks” who did not. Note that Paul wanted to preach the gospel to the Christians (1:15) in Rome. But the “good news” (Isa. 52:7; 61:1–2) was a message for the saved as well as the unsaved.
Paul gave another reason for his desire to see them (1:16–17). The possible accusation that Paul was ashamed (1:16) to come to Rome was contrasted with his eagerness (1:15). Paul had not stayed out in the provinces because he was weak. On the contrary, he had the very power of God—the gospel (1:16). Although Paul was commissioned to witness to the Gentiles (Acts 9:15), he recognized an obligation to carry the gospel to the Jews first. That was in line with the great covenant with Abraham that promised redemption for the world through Abraham first (Gen. 12:3).
1:18–23 God made his truth evident (1:18–20), but humans suppressed and rejected it (1:18–19). Romans 1:18 is added to begin Paul’s thoughts on how all humanity is responsible for their sins. The core of the law is summed up in 1:19 (cf. 1:32). That basic knowledge about God is available by simply viewing God’s creation (1:20). People are without excuse. This statement implicates Paul’s audience—people who made excuses for why they were exempt from God’s wrath (cf. 9:19–20)—in mankind’s universal guilt. Mankind rejected the true God (1:21–23) for its own image (see Acts 14:11–13, Lystra; Acts 17, Athens; Acts 19, Ephesus). The source of this data was the Old Testament and Paul’s own experience.
1:24–32 Because man rejected God’s truth, he let them go ahead and do whatever shameful things their hearts desired. The due penalty (1:27) was to suffer the consequences of the perversion itself.
Because man forgot his knowledge about God, God abandoned them to their evil minds (1:28–32). This is a severe marring of the image of God. It involves being controlled by the fleshly mind (1:28–31). This is a list of vices that lead to the willful disobedience to the ordinances of God (1:32).
Discussion question
What are your thoughts concerning verses 18-20?
Reflection question
What decision or action in your life caused dire consequences? Did those consequences only affect you or did they affect others as well?
http://www.biblegateway.com/passage/?search=Romans+1&version=NIV
The letter to the Romans was written in Corinth toward the end of Paul’s third missionary journey. Paul had collected and was about to deliver an offering for the Jerusalem church (Rom. 15:25–27; 1 Cor. 16:3–5; 2 Cor. 8). Paul had never visited Rome. After his visit there, he desired to move on to Spain (15:22–33). Paul had recently worked through severe problems with the Corinthian church (cf. 1 and 2 Corinthians). And it was from Corinth that he wrote his letter to the Romans—a letter which described the power of the gospel and the problems of human pride and the weakness of the flesh.
The city of Rome was founded in 753 b.c. on the Tiber River at a ford that was indispensable for traveling between northern and southern Italy. The ridges surrounding the Tiber River valley provided hilltop fortifications for times of attack. In Paul’s day, Rome had a population of approximately one million (the largest city in the world) and was the political hub of the vast Roman Empire.
The church at Rome was not founded by Paul. Perhaps some Jewsfrom Rome who were in Jerusalem on the day of Pentecost (Acts 2:10) became believers and carried the gospel back to their city. The church was predominately Gentile (Rom. 1:5–6, 13; 11:13; 15:15–16), yet Paul’s frequent quotations from the Old Testament and other references indicate that believing Jews would also read his letter (2:17).
1:3–6 The subject of the gospel is Jesus from two perspectives. He was the human seed of David (1:3) and the divine Son of God (1:4). As such, he is the ultimate King according to Davidic promise (2 Sam. 7)—eternal, divine, and exalted at God’s right hand (Ps. 110:1; Acts 2:33–35). But he is also the Son of God in the flesh. Christ’s identity as a human being will be foundational for the comparison between Adam and Christ in Romans 5 and the role of the Spirit in the Christian’s life (Rom. 6–8).
The instrument (“through Christ”) of Paul’s calling (1:5–6) is the risen Lord who commissioned him. That idea of mediation (“through”) is foundational to all of the letter. Every forgiven sin, every gift of the Spirit, every act of power in ministry comes mediated from God the Father, through the risen Lord, and by the enabling power of the Spirit. Notice, for example, the great stress on mediation in Romans 5:1–2, 5, 9–12, 16–19, 21.
In Romans 1:5, Paul’s solid base of identity and authority is presented. The “us” here focuses generally on the Gentiles (1:5). The readers have an equality with Paul; both are considered “called” ones (1:6).
1:7 In expressing their calling and nature (1:7), Paul broadened his address to include the Jews as well. On saints (1:7; “very own people”), see 1:4; 12:1–2. The content of Romans 12–15 was founded on the fact that Christians are to behave in accordance with their nature as God’s “own people.”
1:8–17 The purpose of this section was to clear the air for his visit. Paul was positive and gracious; he had a message of encouragement that they needed, but he never talked down to them.
Paul’s thanksgiving for the faith of the Romans (1:8) blends with the main body of the introduction. Compare what Paul wrote to the believers in Rome with Acts 28:15. Paul emphasized his interest in the Romans both in prayer and in his desire to visit them (1:9–15). He had long desired to travel to Rome (Acts 18:21; Rom. 1:13; 15:32), but his desire was ministry-oriented (1:11–12). He wanted to do them some spiritual good. Community sharing and encouragement is the vehicle of growth and stability.
As Paul affirmed his travel plans (1:13) he was not simply sharing a travelog. He was assuring them that he had not purposely been staying away from Rome. He was not embarrassed to come to the great city of Rome but had wanted to come for a long time. His visit was part of his Gentile calling and was an obligation from God (1:14–15). Paul was aware of the obligation that God had committed to him (cf. 1 Cor. 9:16–17; Acts 9:15).
The “people in our culture” (1:14) were those who spoke Greek in contrast to the “non Greeks” who did not. Note that Paul wanted to preach the gospel to the Christians (1:15) in Rome. But the “good news” (Isa. 52:7; 61:1–2) was a message for the saved as well as the unsaved.
Paul gave another reason for his desire to see them (1:16–17). The possible accusation that Paul was ashamed (1:16) to come to Rome was contrasted with his eagerness (1:15). Paul had not stayed out in the provinces because he was weak. On the contrary, he had the very power of God—the gospel (1:16). Although Paul was commissioned to witness to the Gentiles (Acts 9:15), he recognized an obligation to carry the gospel to the Jews first. That was in line with the great covenant with Abraham that promised redemption for the world through Abraham first (Gen. 12:3).
1:18–23 God made his truth evident (1:18–20), but humans suppressed and rejected it (1:18–19). Romans 1:18 is added to begin Paul’s thoughts on how all humanity is responsible for their sins. The core of the law is summed up in 1:19 (cf. 1:32). That basic knowledge about God is available by simply viewing God’s creation (1:20). People are without excuse. This statement implicates Paul’s audience—people who made excuses for why they were exempt from God’s wrath (cf. 9:19–20)—in mankind’s universal guilt. Mankind rejected the true God (1:21–23) for its own image (see Acts 14:11–13, Lystra; Acts 17, Athens; Acts 19, Ephesus). The source of this data was the Old Testament and Paul’s own experience.
1:24–32 Because man rejected God’s truth, he let them go ahead and do whatever shameful things their hearts desired. The due penalty (1:27) was to suffer the consequences of the perversion itself.
Because man forgot his knowledge about God, God abandoned them to their evil minds (1:28–32). This is a severe marring of the image of God. It involves being controlled by the fleshly mind (1:28–31). This is a list of vices that lead to the willful disobedience to the ordinances of God (1:32).
Discussion question
What are your thoughts concerning verses 18-20?
Reflection question
What decision or action in your life caused dire consequences? Did those consequences only affect you or did they affect others as well?
Tuesday, December 8, 2009
week 12 day 3
Read 2 Corinthians 13
http://www.biblegateway.com/passage/?search=2%20Corinthians%2013&version=NIV
13:1–3 All the sarcasm and foolish boasting of 2 Corinthians 10–12 comes to an end here. Paul’s third visit would bring talking to an end. In 2 Corinthians 1–12 Paul hoped that he would be able to come and find obedience. In 2 Corinthians 13 he vowed he would come and punish disobedience. Paul said he could come with punishment or with scolding (1 Cor. 4:21). Now was the time to see which one he would use. In 2 Corinthians 13:1 Paul quoted from Deuteronomy 19:15, which requires two or three witnesses to secure a conviction against a defendant (cf. Matt. 18:16; 1 Tim. 5:19). The issue to be proved was not the Corinthians’ sins but Paul’s authority in Christ (2 Cor. 13:3). His third visit would bring proof that he was God’s appointed apostle.
13:4 Paul presents a perfect model of ministry in 13:4. This verse gives a perfect outline of the letter’s major themes of God’s power becoming evident and active despite the weakness of its vessels.
13:5–10 Paul turned the tables on his critics (cf. 10:7, 11). He instructed the Corinthians to examine their character and conduct to see if they were truly Christian (cf. Titus 1:16). Paul again asserted his desire for the Corinthians’ approval even if he could not win it (2 Cor. 13:7–10).
13:11–14 “Christian love” (13:12; cf. 1 Cor. 16:20; Rom. 16:16; 1 Thess. 5:26; “holy kiss,” niv) was a culturally accepted Christian greeting and corresponds in Western culture to the handshake. In this particular case it symbolized the reconciliation and peace needed in the Corinthian situation. Paul concluded the epistle with a great trinitarian benediction (13:14), emphasizing the grace that finds its source in the Son, the love manifested by the Father, and the fellowship established and sustained by the Holy Spirit. This letter contains Paul’s longest benediction.
Discussion question
How do you think the Corinthians responded to verse 5? What would they look for to test themselves?
Reflection question
In what area of your life will you aim for perfection?
http://www.biblegateway.com/passage/?search=2%20Corinthians%2013&version=NIV
13:1–3 All the sarcasm and foolish boasting of 2 Corinthians 10–12 comes to an end here. Paul’s third visit would bring talking to an end. In 2 Corinthians 1–12 Paul hoped that he would be able to come and find obedience. In 2 Corinthians 13 he vowed he would come and punish disobedience. Paul said he could come with punishment or with scolding (1 Cor. 4:21). Now was the time to see which one he would use. In 2 Corinthians 13:1 Paul quoted from Deuteronomy 19:15, which requires two or three witnesses to secure a conviction against a defendant (cf. Matt. 18:16; 1 Tim. 5:19). The issue to be proved was not the Corinthians’ sins but Paul’s authority in Christ (2 Cor. 13:3). His third visit would bring proof that he was God’s appointed apostle.
13:4 Paul presents a perfect model of ministry in 13:4. This verse gives a perfect outline of the letter’s major themes of God’s power becoming evident and active despite the weakness of its vessels.
13:5–10 Paul turned the tables on his critics (cf. 10:7, 11). He instructed the Corinthians to examine their character and conduct to see if they were truly Christian (cf. Titus 1:16). Paul again asserted his desire for the Corinthians’ approval even if he could not win it (2 Cor. 13:7–10).
13:11–14 “Christian love” (13:12; cf. 1 Cor. 16:20; Rom. 16:16; 1 Thess. 5:26; “holy kiss,” niv) was a culturally accepted Christian greeting and corresponds in Western culture to the handshake. In this particular case it symbolized the reconciliation and peace needed in the Corinthian situation. Paul concluded the epistle with a great trinitarian benediction (13:14), emphasizing the grace that finds its source in the Son, the love manifested by the Father, and the fellowship established and sustained by the Holy Spirit. This letter contains Paul’s longest benediction.
Discussion question
How do you think the Corinthians responded to verse 5? What would they look for to test themselves?
Reflection question
In what area of your life will you aim for perfection?
Monday, December 7, 2009
week 12 day 2
Read 2 Corinthians 12
http://www.biblegateway.com/passage/?search=2%20Corinthians%2012&version=NIV
12:1–6 Paul continued his “foolish” boasting by recounting the visions and revelations he had received (12:1). These revelations did not illustrate Paul’s weakness (11:30), but they set the context for the weakness of his “thorn in [his] flesh” (12:7). The point was that even though Paul had extremely privileged knowledge, he did not flaunt it. His visions had occurred fourteen years earlier, and yet Paul had kept them secret. The visions (12:2) Paul recalled took place around a.d. 42 while Paul was still in Tarsus before Barnabas brought him to Antioch (Acts 11:25–26). The “third heaven” (12:2) and “paradise” (12:4; Luke 23:43; Rev. 2:7) refer to the place where God dwells. Paul’s credentials were based on firsthand witness, not past glories (12:6).
12:7–10 Paul’s sphere of boasting was in his weakness (12:5–10; cf. 5:12; 11:16–33). No one knows for sure what Paul’s “thorn in the flesh” (12:7) was, but it has been speculated that it was some kind of eye disease (cf. Gal. 4:13–15; 6:11).
The focus in these verses is on Paul’s weakness. He had asked God for deliverance from a specific weakness three times. Finally, a direct word from God showed Paul that he was, in reality, trying to throw away God’s gift that kept his fleshly nature from boasting of his privileged position. Paul may have been caught up to heaven, but during his time of struggle with his “thorn,” God had kept him in the dark. His affliction had to meet grace in order to bring about its God-intended result.
Paul thought God’s grace would include the removal of the suffering. But God’s grace was related to his sufficiency at all times, not to the presence or absence of suffering. Paul wanted to increase his power by the removal of the “thorn.” God showed him where his true sufficiency was. Power came through seeing weakness as the very vehicle for manifesting the power of Christ, not through gradually eliminating mortal weaknesses. Weaknesses show the inadequacy of the vessel and affirm the ever-present grace and power of the Spirit within. This had been Paul’s argument throughout the letter (1:9; 4:7, 11, 16–18).
12:11–13 The Corinthians should have commended Paul, but instead they condemned him and forced him to defend himself. Miracles (12:12) had the specific purpose, in biblical times, of authenticating messengers and their message. Paul’s miracles authenticated his apostleship. Paul had given patient exhortations throughout 2 Corinthians 1–7. In 11:1–12:10 he gave a most intimate look into his private reasons for boasting in weakness. Here, his sarcasm (12:13) is still set in the context of patient and careful exhortation.
12:14–18 In 12:15–18 two elements introduce the conclusion of the letter: (1) Paul was about to make his third visit, and (2) he sought the Corinthians, not their money. Titus had gone to Corinth in Paul’s behalf (12:18; cf. 2 Cor. 7:6, 13; 8:6). The slander against Paul in this section was that he used his friends to take people’s money while he himself came off as self-sacrificing and innocent.
12:19–21 Paul’s purpose was edification in God’s sight, not self-seeking defense (cf. 2:17). The Corinthians thought Paul was on the defensive, trying to vindicate himself from a wrong that he had committed. But he had done no wrong.
The concepts of defense and commendation (3:1; 4:2; 5:12; 6:4; 7:11; 10:11–12) are closely related. In 12:19 Paul clarified the difference between how the letter might be perceived (defensive) and how it was actually designed (for edification). The letter’s many defensive and sarcastic sounding passages just show how extreme the situation was. Paul had to go to extreme lengths to get through to the Corinthians.
Discussion question
How do you think Paul’s “thorn” affected his life?
Reflection question
Reflect on verse 9. How do you feel about it? Can this verse change the way you look at your “thorn?”
http://www.biblegateway.com/passage/?search=2%20Corinthians%2012&version=NIV
12:1–6 Paul continued his “foolish” boasting by recounting the visions and revelations he had received (12:1). These revelations did not illustrate Paul’s weakness (11:30), but they set the context for the weakness of his “thorn in [his] flesh” (12:7). The point was that even though Paul had extremely privileged knowledge, he did not flaunt it. His visions had occurred fourteen years earlier, and yet Paul had kept them secret. The visions (12:2) Paul recalled took place around a.d. 42 while Paul was still in Tarsus before Barnabas brought him to Antioch (Acts 11:25–26). The “third heaven” (12:2) and “paradise” (12:4; Luke 23:43; Rev. 2:7) refer to the place where God dwells. Paul’s credentials were based on firsthand witness, not past glories (12:6).
12:7–10 Paul’s sphere of boasting was in his weakness (12:5–10; cf. 5:12; 11:16–33). No one knows for sure what Paul’s “thorn in the flesh” (12:7) was, but it has been speculated that it was some kind of eye disease (cf. Gal. 4:13–15; 6:11).
The focus in these verses is on Paul’s weakness. He had asked God for deliverance from a specific weakness three times. Finally, a direct word from God showed Paul that he was, in reality, trying to throw away God’s gift that kept his fleshly nature from boasting of his privileged position. Paul may have been caught up to heaven, but during his time of struggle with his “thorn,” God had kept him in the dark. His affliction had to meet grace in order to bring about its God-intended result.
Paul thought God’s grace would include the removal of the suffering. But God’s grace was related to his sufficiency at all times, not to the presence or absence of suffering. Paul wanted to increase his power by the removal of the “thorn.” God showed him where his true sufficiency was. Power came through seeing weakness as the very vehicle for manifesting the power of Christ, not through gradually eliminating mortal weaknesses. Weaknesses show the inadequacy of the vessel and affirm the ever-present grace and power of the Spirit within. This had been Paul’s argument throughout the letter (1:9; 4:7, 11, 16–18).
12:11–13 The Corinthians should have commended Paul, but instead they condemned him and forced him to defend himself. Miracles (12:12) had the specific purpose, in biblical times, of authenticating messengers and their message. Paul’s miracles authenticated his apostleship. Paul had given patient exhortations throughout 2 Corinthians 1–7. In 11:1–12:10 he gave a most intimate look into his private reasons for boasting in weakness. Here, his sarcasm (12:13) is still set in the context of patient and careful exhortation.
12:14–18 In 12:15–18 two elements introduce the conclusion of the letter: (1) Paul was about to make his third visit, and (2) he sought the Corinthians, not their money. Titus had gone to Corinth in Paul’s behalf (12:18; cf. 2 Cor. 7:6, 13; 8:6). The slander against Paul in this section was that he used his friends to take people’s money while he himself came off as self-sacrificing and innocent.
12:19–21 Paul’s purpose was edification in God’s sight, not self-seeking defense (cf. 2:17). The Corinthians thought Paul was on the defensive, trying to vindicate himself from a wrong that he had committed. But he had done no wrong.
The concepts of defense and commendation (3:1; 4:2; 5:12; 6:4; 7:11; 10:11–12) are closely related. In 12:19 Paul clarified the difference between how the letter might be perceived (defensive) and how it was actually designed (for edification). The letter’s many defensive and sarcastic sounding passages just show how extreme the situation was. Paul had to go to extreme lengths to get through to the Corinthians.
Discussion question
How do you think Paul’s “thorn” affected his life?
Reflection question
Reflect on verse 9. How do you feel about it? Can this verse change the way you look at your “thorn?”
Sunday, December 6, 2009
Read 2 Corinthians 11
http://www.biblegateway.com/passage/?search=2%20corinthians%2011&version=NIV
11:1–6 Paul’s “foolishness” (11:1) grows out of 10:12; to commend oneself is to be without understanding, a fool. Because Paul was going to commend himself, he called this foolishness. When compared with 10:8, this forms a startling conclusion. Paul would not be put to shame if he boasted because he would speak the truth. But even though he would speak truth, it would still be foolishness. Paul was saying that what makes boasting foolish is not the truth or falsity of the boast but the self-serving attitude motivating it. The goal of Paul’s “foolishness” was to bring about edification (12:19).
Paul began by expressing his wish that his readers would put up with his foolishness (11:1). He asked that they bear with him (11:1, 4, 19–20) and made it crystal clear that he was acting the fool. The foolishness to which Paul referred was that of boasting. Self-commendation is foolish, but Paul engaged in it briefly to make a point.
Paul continued his argument by exposing and illustrating the problem (11:2–4). In 2 Corinthians 11–12 Paul was waging spiritual warfare according to his definition in 10:5. Paul was seeking to demolish the falsehoods that had taken root in the Corinthian congregation (cf. 2:11; 3:14; 4:4; 10:5; 11:3). For the deception of Eve (11:3), see Genesis 3:4, 13 and 1 Timothy 2:14. Paul gave a reasoned evaluation of himself in 11:5–6. In this case, the message was more important than the medium.
11:7–15 Note the reason why Paul had to be “foolish”: accusations by false apostles and the acceptance of false apostles by the Corinthians. He raised a question relative to his being unskilled in speech (11:7). Paul’s critics rudely implied that the Corinthians got what they paid for. But Paul did not work for free—it had cost someone besides the Corinthians. Paul “robbed” (11:8) other churches in the sense that he received gifts from them in order that he might not be a financial burden on the church at Corinth. Macedonia (11:9) is the northern province of Greece. Paul served the Corinthians freely out of love (11:10–11) in order to cut off opportunity from his enemies (11:12–15). They wanted to be regarded like Paul, but Satan was behind their deception.
11:16–21 Paul continued his attack on his enemies by using sharp sarcasm (11:16–21). He spoke to the wise and unwise (11:16) and recounted his experiences of personal suffering as evidence of his apostolic authority (cf. John 15:18–25). He disassociated his boasting from anything God might do (11:17). He was making it clear that he was acting the fool (cf. 11:16–18, 21, 23, 30, “let me”; 12:1, 6, 11). Boasting according to flesh was well received in Corinth (11:18–21).
11:22–29 Paul’s pedigree (11:22) made it likely that his opponents were Judaizers, probably with a Jewish ethnic background. Paul continued by recounting his past performance (11:23–29). The thirty-nine lashes (11:24) referred to beatings Paul had received at the hands of the Jewish religious leaders. The law called for forty lashes (Deut. 25:1–3), but only thirty-nine were administered to avoid the possibility of exceeding the limit by miscounting. Paul had been shipwrecked (11:25) three times before his shipwreck on the island of Malta en route to Rome (Acts 27:40–44).
11:30–33 Paul’s boasting was in his very weakness (11:30–31). His glory was in earthen vessels (4:7, “perishable containers”) in order to glorify God. He gave another example of his weakness in the account of his escape from Damascus (11:32–33). Paul’s experience in Damascus is recorded in Acts 9:24–25. The term “governor” (11:32), meaning “ruler of a people,” was the title of a leader of a town or country. This ruler was a subordinate of the Arabian king Aretas IV (9 b.c.–a.d. 40), the father-in-law of Herod Antipas. During the years a.d. 37–40 Aretas was given power to appoint an ethnarch by the emperors Caligula and Claudius.
Discussion question
Would Paul be more popular if he had pushed his weight around? How would that have misrepresented the Gospel?
Reflection question
In your life, where are you caught between a rock and a hard place?
http://www.biblegateway.com/passage/?search=2%20corinthians%2011&version=NIV
11:1–6 Paul’s “foolishness” (11:1) grows out of 10:12; to commend oneself is to be without understanding, a fool. Because Paul was going to commend himself, he called this foolishness. When compared with 10:8, this forms a startling conclusion. Paul would not be put to shame if he boasted because he would speak the truth. But even though he would speak truth, it would still be foolishness. Paul was saying that what makes boasting foolish is not the truth or falsity of the boast but the self-serving attitude motivating it. The goal of Paul’s “foolishness” was to bring about edification (12:19).
Paul began by expressing his wish that his readers would put up with his foolishness (11:1). He asked that they bear with him (11:1, 4, 19–20) and made it crystal clear that he was acting the fool. The foolishness to which Paul referred was that of boasting. Self-commendation is foolish, but Paul engaged in it briefly to make a point.
Paul continued his argument by exposing and illustrating the problem (11:2–4). In 2 Corinthians 11–12 Paul was waging spiritual warfare according to his definition in 10:5. Paul was seeking to demolish the falsehoods that had taken root in the Corinthian congregation (cf. 2:11; 3:14; 4:4; 10:5; 11:3). For the deception of Eve (11:3), see Genesis 3:4, 13 and 1 Timothy 2:14. Paul gave a reasoned evaluation of himself in 11:5–6. In this case, the message was more important than the medium.
11:7–15 Note the reason why Paul had to be “foolish”: accusations by false apostles and the acceptance of false apostles by the Corinthians. He raised a question relative to his being unskilled in speech (11:7). Paul’s critics rudely implied that the Corinthians got what they paid for. But Paul did not work for free—it had cost someone besides the Corinthians. Paul “robbed” (11:8) other churches in the sense that he received gifts from them in order that he might not be a financial burden on the church at Corinth. Macedonia (11:9) is the northern province of Greece. Paul served the Corinthians freely out of love (11:10–11) in order to cut off opportunity from his enemies (11:12–15). They wanted to be regarded like Paul, but Satan was behind their deception.
11:16–21 Paul continued his attack on his enemies by using sharp sarcasm (11:16–21). He spoke to the wise and unwise (11:16) and recounted his experiences of personal suffering as evidence of his apostolic authority (cf. John 15:18–25). He disassociated his boasting from anything God might do (11:17). He was making it clear that he was acting the fool (cf. 11:16–18, 21, 23, 30, “let me”; 12:1, 6, 11). Boasting according to flesh was well received in Corinth (11:18–21).
11:22–29 Paul’s pedigree (11:22) made it likely that his opponents were Judaizers, probably with a Jewish ethnic background. Paul continued by recounting his past performance (11:23–29). The thirty-nine lashes (11:24) referred to beatings Paul had received at the hands of the Jewish religious leaders. The law called for forty lashes (Deut. 25:1–3), but only thirty-nine were administered to avoid the possibility of exceeding the limit by miscounting. Paul had been shipwrecked (11:25) three times before his shipwreck on the island of Malta en route to Rome (Acts 27:40–44).
11:30–33 Paul’s boasting was in his very weakness (11:30–31). His glory was in earthen vessels (4:7, “perishable containers”) in order to glorify God. He gave another example of his weakness in the account of his escape from Damascus (11:32–33). Paul’s experience in Damascus is recorded in Acts 9:24–25. The term “governor” (11:32), meaning “ruler of a people,” was the title of a leader of a town or country. This ruler was a subordinate of the Arabian king Aretas IV (9 b.c.–a.d. 40), the father-in-law of Herod Antipas. During the years a.d. 37–40 Aretas was given power to appoint an ethnarch by the emperors Caligula and Claudius.
Discussion question
Would Paul be more popular if he had pushed his weight around? How would that have misrepresented the Gospel?
Reflection question
In your life, where are you caught between a rock and a hard place?
Thursday, December 3, 2009
week 11 day 5
Read 2 Cortinthians 10
http://www.biblegateway.com/passage/?search=2+corinthians+10&version=NIV
Second Corinthians 10–13 successfully holds two seemingly contradictory attitudes: edification and sarcasm. Paul’s sarcastic attack on his opponents is clear throughout (10:1; 11:4, 8, 11, 19–21; 12:13, 16). But that strong offense is set within a context of the meekness and gentleness of Christ (10:1). The harsh and critical content must be read within the intentions of humble and temperate emotion. If Paul’s goal had been to put down the Corinthians and justify himself, his sarcasm could not have been called meek and gentle. But because his motives were for the upbuilding of the Corinthians (12:19), his words, though strong, were intended to nurture, not destroy.
The content of 12:19 is behind all of these words. Although some of Paul’s words could be mistaken as defensive backlashes, the clear framework of “gentleness” (10:1) and “strengthening” NIV (12:19; “upbuilding,” nasb; “edifying,” kjv) alerts the reader to the true heart and point of this section: edification.
Paul put forward the problem (10:2), the solution (12:9), and the purpose of his discussion (12:19). In this section he commended himself as an eminent apostle. However, his boasting in weakness was quite different from that of his opponents. He corrected their assertion that he lived by the standards of this world (10:2).
Also, he pointed out that his free service of ministry should not have branded him as inferior or as a person cunningly trying to cheat them. The Corinthians needed their appearance-oriented evaluation of Paul turned around (12:11). They would only be able to follow the correct pattern of godliness after they understood what made a person commendable before God (11:3).
Second Corinthians 12:19–21 is the core of this section. Paul defended himself against attacks by certain opponents and false apostles (11:3). The Corinthians had been taken in by these criticisms. As a result, their evaluation of the apostle was appearance-oriented (10:7). They were focused on external matters rather than internal issues. Paul had to defend himself against these criticisms to prevent his ministry and teaching from being undermined (13:3).
10:1–6 Paul desired no punishment for the readers (10:1–2), but he would punish those who needed it (10:3–6). On 10:5, see 1 Corinthians 1:17 concerning the opposition to the knowledge of God. This shows how the spiritual person wages war.
10:7–11 Apparently the false apostles had spread doubt about whether Paul belonged to Christ (2 Cor. 10:7, 11; 13:5). Again, Paul corrected the outward-oriented judgments (10:7; cf. 5:12). Paul boasted (10:8) because of the extravagant boasting of his opponents. He did not like to boast (cf. 10:13, 15; 12:1) but was forced to do so because of the criticism he had received. His boasts were not about what he had done, but what God had done. In the apocryphal Acts of Paul and Thecla, Paul was described as, “baldheaded, bow-legged, strongly built, a man small in size, with meeting eyebrows, with a rather large nose, full of grace, for at times he looked like a man and at times he had the face of an angel.” It is believed by some scholars that this plain and unflattering account embodies a very early tradition.
10:12–18 All of Paul’s boasting and commendation were based on what the Lord gave him. His opponents commended themselves (10:12–18). Paul quoted Jeremiah 9:24 to reinforce this idea (10:17; cf. 1 Cor. 1:31). The words of 2 Corinthians 10:17–18 should have been enough, but the situation in Corinth was out of hand. Paul had to continue. The subject returns to that of 3:1 and 5:12.
Discussion question
How do you feel about Paul’s reprimand in defense of himself? Do you see it as a strength or weakness when a person admits his or her limitations?
Reflection question
On a scale of 1-10 how do you demonstrate Christ’s gentleness and meekness in leading others? What can you do this week that can build others up?
http://www.biblegateway.com/passage/?search=2+corinthians+10&version=NIV
Second Corinthians 10–13 successfully holds two seemingly contradictory attitudes: edification and sarcasm. Paul’s sarcastic attack on his opponents is clear throughout (10:1; 11:4, 8, 11, 19–21; 12:13, 16). But that strong offense is set within a context of the meekness and gentleness of Christ (10:1). The harsh and critical content must be read within the intentions of humble and temperate emotion. If Paul’s goal had been to put down the Corinthians and justify himself, his sarcasm could not have been called meek and gentle. But because his motives were for the upbuilding of the Corinthians (12:19), his words, though strong, were intended to nurture, not destroy.
The content of 12:19 is behind all of these words. Although some of Paul’s words could be mistaken as defensive backlashes, the clear framework of “gentleness” (10:1) and “strengthening” NIV (12:19; “upbuilding,” nasb; “edifying,” kjv) alerts the reader to the true heart and point of this section: edification.
Paul put forward the problem (10:2), the solution (12:9), and the purpose of his discussion (12:19). In this section he commended himself as an eminent apostle. However, his boasting in weakness was quite different from that of his opponents. He corrected their assertion that he lived by the standards of this world (10:2).
Also, he pointed out that his free service of ministry should not have branded him as inferior or as a person cunningly trying to cheat them. The Corinthians needed their appearance-oriented evaluation of Paul turned around (12:11). They would only be able to follow the correct pattern of godliness after they understood what made a person commendable before God (11:3).
Second Corinthians 12:19–21 is the core of this section. Paul defended himself against attacks by certain opponents and false apostles (11:3). The Corinthians had been taken in by these criticisms. As a result, their evaluation of the apostle was appearance-oriented (10:7). They were focused on external matters rather than internal issues. Paul had to defend himself against these criticisms to prevent his ministry and teaching from being undermined (13:3).
10:1–6 Paul desired no punishment for the readers (10:1–2), but he would punish those who needed it (10:3–6). On 10:5, see 1 Corinthians 1:17 concerning the opposition to the knowledge of God. This shows how the spiritual person wages war.
10:7–11 Apparently the false apostles had spread doubt about whether Paul belonged to Christ (2 Cor. 10:7, 11; 13:5). Again, Paul corrected the outward-oriented judgments (10:7; cf. 5:12). Paul boasted (10:8) because of the extravagant boasting of his opponents. He did not like to boast (cf. 10:13, 15; 12:1) but was forced to do so because of the criticism he had received. His boasts were not about what he had done, but what God had done. In the apocryphal Acts of Paul and Thecla, Paul was described as, “baldheaded, bow-legged, strongly built, a man small in size, with meeting eyebrows, with a rather large nose, full of grace, for at times he looked like a man and at times he had the face of an angel.” It is believed by some scholars that this plain and unflattering account embodies a very early tradition.
10:12–18 All of Paul’s boasting and commendation were based on what the Lord gave him. His opponents commended themselves (10:12–18). Paul quoted Jeremiah 9:24 to reinforce this idea (10:17; cf. 1 Cor. 1:31). The words of 2 Corinthians 10:17–18 should have been enough, but the situation in Corinth was out of hand. Paul had to continue. The subject returns to that of 3:1 and 5:12.
Discussion question
How do you feel about Paul’s reprimand in defense of himself? Do you see it as a strength or weakness when a person admits his or her limitations?
Reflection question
On a scale of 1-10 how do you demonstrate Christ’s gentleness and meekness in leading others? What can you do this week that can build others up?
Wednesday, December 2, 2009
week 11 day 4
Read 2 Corinthians 9
http://www.biblegateway.com/passage/?search=2%20Corinthians%209&version=NIV
Paul’s purpose for sending the Christian brothers (9:1–5) was that he desired the churches to see his reason for boasting (8:24). Macedonia (9:2) was the Roman province of northern Greece, and Achaia was the province of southern Greece. Paul encouraged giving that was unaffected by covetousness (9:5), that is, given with a view to helping others, not motivated by the thanks or recognition one might receive.
Paul set forth four principles of Christian giving: the principles of harvest (9:6), willingness (9:7), divine grace (9:8–10), and thanksgiving (9:11–15).
9:6 In giving, the harvest is always in view. The farmer does not plant seed and then walk away, saying, “Well, I’ll never see that again.” Although it is out of sight and given away to the ground, he knows he will someday see the harvest.
9:7 Note the similarities of (9:7) to Proverbs 22:9. The first place to look when giving is how much honest willingness is in the heart, not how much money is in the wallet.
9:8–15 Paul used Psalm 112:9 (9:9) and the quotation and broader context of Isaiah 55:10 (9:10) to show that the giver shall be provided a means of giving. Paul also connected the thoughts of Hosea 10:12. The farming images of sowing and harvesting illustrate the fact that if righteousness is sown, a great harvest of righteousness will be given in return. Thus, it conveys the realities of moral living after repentance.
Discussion & reflection question
How does generosity, financial planning and responsibility fit all together?
http://www.biblegateway.com/passage/?search=2%20Corinthians%209&version=NIV
Paul’s purpose for sending the Christian brothers (9:1–5) was that he desired the churches to see his reason for boasting (8:24). Macedonia (9:2) was the Roman province of northern Greece, and Achaia was the province of southern Greece. Paul encouraged giving that was unaffected by covetousness (9:5), that is, given with a view to helping others, not motivated by the thanks or recognition one might receive.
Paul set forth four principles of Christian giving: the principles of harvest (9:6), willingness (9:7), divine grace (9:8–10), and thanksgiving (9:11–15).
9:6 In giving, the harvest is always in view. The farmer does not plant seed and then walk away, saying, “Well, I’ll never see that again.” Although it is out of sight and given away to the ground, he knows he will someday see the harvest.
9:7 Note the similarities of (9:7) to Proverbs 22:9. The first place to look when giving is how much honest willingness is in the heart, not how much money is in the wallet.
9:8–15 Paul used Psalm 112:9 (9:9) and the quotation and broader context of Isaiah 55:10 (9:10) to show that the giver shall be provided a means of giving. Paul also connected the thoughts of Hosea 10:12. The farming images of sowing and harvesting illustrate the fact that if righteousness is sown, a great harvest of righteousness will be given in return. Thus, it conveys the realities of moral living after repentance.
Discussion & reflection question
How does generosity, financial planning and responsibility fit all together?
Tuesday, December 1, 2009
week 11 day 3
Read 2 Corinthians 8
http://www.biblegateway.com/passage/?search=2%20Corinthians%208&version=NIV
8:1–7 Second Corinthians 8:1–6 was written as one sentence in the original Greek. Paul spoke of the offering here, just after his warm-hearted commendation of their repentance and just before he made a final attack on the false apostles (2 Cor. 10–13). The offering was a duty (Rom. 15:25–27; cf. Gal. 2:10, “the poor”). Paul had instructed the Corinthians concerning giving to the needs of the saints (1 Cor. 16:1–4; cf. Acts 11:29; Gal. 2:10). Now he encouraged them to complete the preparations for their gift to the Jerusalem church. Their positive response to this exhortation is evidenced in Romans 15:25–26.
The churches of Macedonia (2 Cor. 8:1), the province of northern Greece, included Philippi, Thessalonica, and Berea. These churches were cited as examples in sacrificial giving (cf. Phil. 4:15–18). Paul’s concern was that the work on the collection for the Jerusalem church (2 Cor. 8:6), a project begun a year earlier (8:10), be brought to completion.
8:8–15 This exhortation to sincere love was based on a divine example (8:8–11). For an application of Christ’s selfless example in 8:9, see Paul’s experience in 6:10. The Corinthians were to continue that line of enriching and sacrificial giving.
Sincere love was also based on human equality (8:12–15). Paul’s quotation of Exodus 16:18 showed that God always intended for needs to be met on the basis of relative need. The one who needs much should receive much (cf. 1 Cor. 16:2). When God gave the Israelites manna in the wilderness, those who gathered more than others were not able to save it, and those who gathered less had a sufficient amount. Equality was a sign of divine intention and provision. Paul’s use of the term “equality” (8:13) did not mean that everyone had to have the same amount. Rather, everyone’s basic needs were to be met; those in need were to be helped by those with plenty.
8:16–8:24
The motivation of Titus, 8:16–23, came from God putting earnestness within him. The Macedonians’ motivation to give their offering also came from God (8:3). Paul continued to support his views with Old Testament Scripture (8:21, quoting Prov. 3:4). The “brother” (8:18) is not identified, although it has been suggested that he was perhaps Luke or Trophimus.
Discussion question
What does Paul mean by saying "the gift is acceptable according to what one has?"
Reflection question
What letter grade would you give your attitude and zeal for God by your giving
http://www.biblegateway.com/passage/?search=2%20Corinthians%208&version=NIV
8:1–7 Second Corinthians 8:1–6 was written as one sentence in the original Greek. Paul spoke of the offering here, just after his warm-hearted commendation of their repentance and just before he made a final attack on the false apostles (2 Cor. 10–13). The offering was a duty (Rom. 15:25–27; cf. Gal. 2:10, “the poor”). Paul had instructed the Corinthians concerning giving to the needs of the saints (1 Cor. 16:1–4; cf. Acts 11:29; Gal. 2:10). Now he encouraged them to complete the preparations for their gift to the Jerusalem church. Their positive response to this exhortation is evidenced in Romans 15:25–26.
The churches of Macedonia (2 Cor. 8:1), the province of northern Greece, included Philippi, Thessalonica, and Berea. These churches were cited as examples in sacrificial giving (cf. Phil. 4:15–18). Paul’s concern was that the work on the collection for the Jerusalem church (2 Cor. 8:6), a project begun a year earlier (8:10), be brought to completion.
8:8–15 This exhortation to sincere love was based on a divine example (8:8–11). For an application of Christ’s selfless example in 8:9, see Paul’s experience in 6:10. The Corinthians were to continue that line of enriching and sacrificial giving.
Sincere love was also based on human equality (8:12–15). Paul’s quotation of Exodus 16:18 showed that God always intended for needs to be met on the basis of relative need. The one who needs much should receive much (cf. 1 Cor. 16:2). When God gave the Israelites manna in the wilderness, those who gathered more than others were not able to save it, and those who gathered less had a sufficient amount. Equality was a sign of divine intention and provision. Paul’s use of the term “equality” (8:13) did not mean that everyone had to have the same amount. Rather, everyone’s basic needs were to be met; those in need were to be helped by those with plenty.
8:16–8:24
The motivation of Titus, 8:16–23, came from God putting earnestness within him. The Macedonians’ motivation to give their offering also came from God (8:3). Paul continued to support his views with Old Testament Scripture (8:21, quoting Prov. 3:4). The “brother” (8:18) is not identified, although it has been suggested that he was perhaps Luke or Trophimus.
Discussion question
What does Paul mean by saying "the gift is acceptable according to what one has?"
Reflection question
What letter grade would you give your attitude and zeal for God by your giving
Subscribe to:
Comments (Atom)