2 Timothy 4
http://www.biblegateway.com/passage/?search=2%20Timothy+4&version=NIV
4:1–2 Paul reminded Timothy that the certainty of Christ’s appearing and his coming kingdom were incentives to faithfulness. The preaching of God’s word was to be powerful (reprove, rebuke, exhort), but the preacher was to be patient. Content must be delivered through pure character. Whether the time was opportune or not, Timothy was to preach the truth of God recorded in Scripture.
4:3–8 Paul took opportunities to speak without worrying about the interest of the listeners. His eloquent and confident testimony (4:6–8) touched on his present readiness for death, his past faithfulness in service, and his future reward in glory. Paul used a metaphor taken from the custom of offering a wine libation as the concluding act in the sacrificial rite (4:6; cf. Num. 15:1–10). Paul drew upon athletic imagery to refer to his past faithful service to Christ (2 Tim. 4:7). Like a wrestler, he had agonized through the fight. Like a runner, he had finished the foot race. Paul kept the faith by defending it from attacks and by observing its obligations. At the end of the race course there awaited a laurel wreath that would be placed on the head of the victor (4:8). It was a perishable wreath (1 Cor. 9:25), but Paul’s reward was an imperishable crown. For other crowns, see 1 Thessalonians 2:19; James 1:12; and 1 Peter 5:4. Paul emphasized the appearing of Christ at both the beginning and end of this section (4:1, 8).
4:14–15 The description of Alexander as “the coppersmith” (4:14) may be intended to distinguish him from the Alexander mentioned in 1 Timothy 1:20 (cf. Acts 19:33).
4:16–18 At Paul’s first defense, or preliminary hearing, before the Roman court, no one came to vouch for him. Luke may not have arrived yet. Others may have feared for their own lives. The “delivered from the lion’s mouth” (4:17; cf. Ps. 22:21) may refer to an immediate danger from which Paul was spared. But Paul knew his Lord (1:12). And he would keep Paul from every “evil attack” (4:18; “evil deed,” nasb; “evil work,” kjv), that is, the temptations to sin arising from Paul’s difficult circumstances—temptations to compromise his life and message in order to avoid persecution. Others have taken this to refer to deliverance from all the attacks of various people against Paul.
4:19–21 Prisca (or Priscilla) and Aquila (4:19) were Paul’s fellow workers (Acts 18:2; Rom. 16:3; 1 Cor. 16:19). For Onesiphorus, see the note on 1:16–18. For Erastus (4:20), see Acts 19:22. He is probably not to be identified with the city treasurer of Corinth (Rom. 16:23). Trophimus was from Ephesus (Acts 20:4; 21:29), one of two Asians to carry the collection with Paul to Jerusalem (Acts 20:4–6; 21:29). Since Paul did not leave Trophimus in Miletus on their visit recorded in Acts 20:15, this incident must have happened after Paul’s release from his first Roman imprisonment. Nothing is known of the four faithful persons (4:21) named here who had not deserted the apostle Paul.
4:22 Paul’s words of benediction in 2 Timothy were his last recorded words. According to Eusebius, Paul’s martyrdom took place in the thirteenth year of Nero, which commenced in October, a.d. 67. Jerome places Paul’s death in a.d. 68. Paul probably died in the spring of a.d. 68, for he was hoping that Timothy would join him for the winter. According to tradition, Paul was beheaded with a sword, a method of execution used for Roman citizens, on the Ostian Way, a road leading south from Rome. According to tradition, he was buried in the catacombs south of the city.
Discussion & reflection question
Has this study helped you to become a more Christ Like person? How has this study changed or confirmed your opinion about Paul? How would you describe Paul to an unbeliever?
Friday, February 12, 2010
Thursday, February 11, 2010
day 5
2 Timothy 3
http://www.biblegateway.com/passage/?search=2%20Timothy+3&version=NIV
3:1–9 Paul reminded Timothy that men will love themselves (3:1–5). The “last days” refers to the last part of this present age (the age of promise), which anticipates the age to come (the age of fulfillment). The New Testament writers regarded Christians as living in the “last hour” (1 John 2:18; Acts 2:16–17, “last days”). The apostates referred to in 3:2–5 were the unsaved who met with the church.
Paul continued by showing that these opponents to truth would come to a bad end (3:6–9). Jannes and Jambres (3:8) are not named elsewhere in Scripture, although they are named in the Targum of Jonathan on Exodus 7:11, 22. The Jewish Targums are free renderings of the Hebrew text into Aramaic. These men were Egyptian magicians who performed counterfeit miracles in opposition to Moses. Their names were preserved by Jewish tradition and thus known to Paul.
3:10–17 Timothy was to follow Paul’s example (3:10–13). But he also had the greater example of the Scriptures (3:14–17). Timothy had a lifetime acquaintance with the Scriptures due to the faithful teaching of his mother and grandmother (3:15; 1:5).
Second Timothy 3:16 is a very important verse for the doctrine of Scripture. Paul declared that “all” (not some) of Scripture is inspired by God. This term refers to the source of Scripture. It came from God (as if it were his breath) to the men who wrote it (cf. 2 Pet. 1:21). This means that God so directed the human authors of Scripture that, using their individual interests and literary styles, his complete thought for man was recorded without error. As a result, the Bible is inerrant (an accurate record) and infallible (a reliable guide).
In theory the doctrine of inspiration relates only to the original manuscripts. But Paul was not being theoretical here. He was saying that even the Greek translation of the Old Testament, the Septuagint, which he consistently used in his quotations, was inspired by God. His point was not a technical discussion of original versus present copies of Scripture. His point was to emphasize the God-breathed profitability that comes from opening up the Scriptures and humbly applying them to life. Because it finds its source in God, it is profitable. And it was that profitability that was being eroded by the careless attitudes fostered in the last days (3:1–13). But the Bible has the wisdom that leads to salvation (3:15) and profitability in godly living (3:16–17). No element of doubt exists. When believers go to Scripture, they will be met with divine profit.
Discussion question
In the list of sins in this chapter, is there one that stands out above the rest? Is there one that is the root of all the others?
http://www.biblegateway.com/passage/?search=2%20Timothy+3&version=NIV
3:1–9 Paul reminded Timothy that men will love themselves (3:1–5). The “last days” refers to the last part of this present age (the age of promise), which anticipates the age to come (the age of fulfillment). The New Testament writers regarded Christians as living in the “last hour” (1 John 2:18; Acts 2:16–17, “last days”). The apostates referred to in 3:2–5 were the unsaved who met with the church.
Paul continued by showing that these opponents to truth would come to a bad end (3:6–9). Jannes and Jambres (3:8) are not named elsewhere in Scripture, although they are named in the Targum of Jonathan on Exodus 7:11, 22. The Jewish Targums are free renderings of the Hebrew text into Aramaic. These men were Egyptian magicians who performed counterfeit miracles in opposition to Moses. Their names were preserved by Jewish tradition and thus known to Paul.
3:10–17 Timothy was to follow Paul’s example (3:10–13). But he also had the greater example of the Scriptures (3:14–17). Timothy had a lifetime acquaintance with the Scriptures due to the faithful teaching of his mother and grandmother (3:15; 1:5).
Second Timothy 3:16 is a very important verse for the doctrine of Scripture. Paul declared that “all” (not some) of Scripture is inspired by God. This term refers to the source of Scripture. It came from God (as if it were his breath) to the men who wrote it (cf. 2 Pet. 1:21). This means that God so directed the human authors of Scripture that, using their individual interests and literary styles, his complete thought for man was recorded without error. As a result, the Bible is inerrant (an accurate record) and infallible (a reliable guide).
In theory the doctrine of inspiration relates only to the original manuscripts. But Paul was not being theoretical here. He was saying that even the Greek translation of the Old Testament, the Septuagint, which he consistently used in his quotations, was inspired by God. His point was not a technical discussion of original versus present copies of Scripture. His point was to emphasize the God-breathed profitability that comes from opening up the Scriptures and humbly applying them to life. Because it finds its source in God, it is profitable. And it was that profitability that was being eroded by the careless attitudes fostered in the last days (3:1–13). But the Bible has the wisdom that leads to salvation (3:15) and profitability in godly living (3:16–17). No element of doubt exists. When believers go to Scripture, they will be met with divine profit.
Discussion question
In the list of sins in this chapter, is there one that stands out above the rest? Is there one that is the root of all the others?
Wednesday, February 10, 2010
day 4
Read 2 Timothy 2
http://www.biblegateway.com/passage/?search=2%20Timothy%202&version=NIV
2:1-2 Paul’s circumstances during his second Roman imprisonment (2:9) were quite different from his first imprisonment as described in Acts 28:16, 23, 30–31. Paul’s conclusion in 2:1 was based on the preceding examples. Timothy must have strength (Eph. 6:10; Phil. 4:13; 2 Tim. 4:17) for passing on the truth. Paul used seven illustrations in chapter 2 to emphasize the need for diligence and sacrifice in serving Christ: a son (2:1), a soldier (2:3), an athlete (2:5), a farmer (2:6), a workman (2:15), an instrument (2:21), and a servant (2:24). Paul’s concern was for the faithful proclamation of his teaching without addition or subtraction. The key was to find those who were faithful (trustworthy, reliable) and capable (competent, qualified).
2:3–7 In 2:2 Paul presented two important concepts: faithfulness and the necessity of transmitting the gospel message. Paul used three parables to describe a faithful person. Male images were used because he was discussing the pastoral role. The Christian life involves warfare (2:3; cf. Eph. 6:10–17), and the Christian soldier must regard hardship as inevitable in a world that is hostile to Christ (John 15:18–25). Paul emphasized that hardship, struggle, discipline, and labor precede the enjoyment of reward. For any working person the master’s pleasure is most important. The soldier always seeks to please his commander (2:3–4). The athlete abides by the rules for his event to win the prize (2:5). Only after the farmer has worked his fields long and hard may he accept his privilege to feed himself first (2:6). Paul made it clear that the prize to be won in the Christian life would only come after hardship and sacrifice.
2:8–13 God’s promises to David as fulfilled in Christ were the foundation of Paul’s hope for deliverance after suffering. The present suffering and opposition could not deter God from keeping his promises (2:9). The word Paul used for “criminal” (2:9) was a strong word used to describe the two criminals who hung beside Christ at his crucifixion (cf. Luke 23:32–33, 39). Paul’s chains did not hinder his proclamation of the gospel (2:10).
Paul appealed to a familiar Christian poem or hymn to emphasize that present suffering was necessary for future glory (2:11–13). The four lines are built around an “if-then” logic. It is a powerful and uncompromising statement of the commitment of God to furthering his gospel message. Even if many (like the examples in 2:17–18; 3:1–5) should end up denying Christ, Christ will be faithful to continue to proclaim his gospel through someone else. The fact that some “disown” Christ (2:12) may indicate that their initial faith was not genuine. Such a denial would be the evidence of unbelief. It is also possible that Paul was referring to a temporary denial of Christ such as Peter’s (Matt. 26:69–75). The character of God is the foundation for faithfulness and strength. He is faithful (Rom. 3:3) to his mission of world redemption and judgment. Believers may disown him, but he will not disown those who believe in him. The faithful person is the one who acts like Jesus to bring redemption to the elect. The believer’s strength is found in Christ Jesus and his strength and commitment to the task.
2:14–19 God’s laborers were to handle his word accurately, proclaiming and applying it to life (2:15). The expression “correctly handles” (2:15) literally means “to cut straight” and may have it’s background in Paul’s tent-making business. At any rate, it is the opposite of the condition described in 2:16–18. These two false teachers taught that the resurrection was already past, apparently suggesting that the resurrection was a spiritual rather than a physical reality. The “God’solid foundation” (2:19) describing God’s truth refers to the foundation of the church
(Matt. 16:18; 1 Tim. 3:15; Eph. 2:19–22). This foundation is based on God’s faithfulness in fulfilling his promises.
2:20–26 Honored vessels are cleansed vessels (2:20–21). Paul gave three descriptions of how to find cleansing: flee lusts (2:22); refuse arguments or speculations (2:23); and be patient and gentle (2:24–26). These attributes describe a useful vessel (2:21) and one that will keep the gospel, not self-interest, in mind (2:10). The statement “come to our senses” is important for us to do so we can “escape from the trap” of Satan (2:26).
Discussion question. What is Paul saying in verse 25 when he says, “ ….God will grant them repentance leading them to a knowledge of the truth…?”
http://www.biblegateway.com/passage/?search=2%20Timothy%202&version=NIV
2:1-2 Paul’s circumstances during his second Roman imprisonment (2:9) were quite different from his first imprisonment as described in Acts 28:16, 23, 30–31. Paul’s conclusion in 2:1 was based on the preceding examples. Timothy must have strength (Eph. 6:10; Phil. 4:13; 2 Tim. 4:17) for passing on the truth. Paul used seven illustrations in chapter 2 to emphasize the need for diligence and sacrifice in serving Christ: a son (2:1), a soldier (2:3), an athlete (2:5), a farmer (2:6), a workman (2:15), an instrument (2:21), and a servant (2:24). Paul’s concern was for the faithful proclamation of his teaching without addition or subtraction. The key was to find those who were faithful (trustworthy, reliable) and capable (competent, qualified).
2:3–7 In 2:2 Paul presented two important concepts: faithfulness and the necessity of transmitting the gospel message. Paul used three parables to describe a faithful person. Male images were used because he was discussing the pastoral role. The Christian life involves warfare (2:3; cf. Eph. 6:10–17), and the Christian soldier must regard hardship as inevitable in a world that is hostile to Christ (John 15:18–25). Paul emphasized that hardship, struggle, discipline, and labor precede the enjoyment of reward. For any working person the master’s pleasure is most important. The soldier always seeks to please his commander (2:3–4). The athlete abides by the rules for his event to win the prize (2:5). Only after the farmer has worked his fields long and hard may he accept his privilege to feed himself first (2:6). Paul made it clear that the prize to be won in the Christian life would only come after hardship and sacrifice.
2:8–13 God’s promises to David as fulfilled in Christ were the foundation of Paul’s hope for deliverance after suffering. The present suffering and opposition could not deter God from keeping his promises (2:9). The word Paul used for “criminal” (2:9) was a strong word used to describe the two criminals who hung beside Christ at his crucifixion (cf. Luke 23:32–33, 39). Paul’s chains did not hinder his proclamation of the gospel (2:10).
Paul appealed to a familiar Christian poem or hymn to emphasize that present suffering was necessary for future glory (2:11–13). The four lines are built around an “if-then” logic. It is a powerful and uncompromising statement of the commitment of God to furthering his gospel message. Even if many (like the examples in 2:17–18; 3:1–5) should end up denying Christ, Christ will be faithful to continue to proclaim his gospel through someone else. The fact that some “disown” Christ (2:12) may indicate that their initial faith was not genuine. Such a denial would be the evidence of unbelief. It is also possible that Paul was referring to a temporary denial of Christ such as Peter’s (Matt. 26:69–75). The character of God is the foundation for faithfulness and strength. He is faithful (Rom. 3:3) to his mission of world redemption and judgment. Believers may disown him, but he will not disown those who believe in him. The faithful person is the one who acts like Jesus to bring redemption to the elect. The believer’s strength is found in Christ Jesus and his strength and commitment to the task.
2:14–19 God’s laborers were to handle his word accurately, proclaiming and applying it to life (2:15). The expression “correctly handles” (2:15) literally means “to cut straight” and may have it’s background in Paul’s tent-making business. At any rate, it is the opposite of the condition described in 2:16–18. These two false teachers taught that the resurrection was already past, apparently suggesting that the resurrection was a spiritual rather than a physical reality. The “God’solid foundation” (2:19) describing God’s truth refers to the foundation of the church
(Matt. 16:18; 1 Tim. 3:15; Eph. 2:19–22). This foundation is based on God’s faithfulness in fulfilling his promises.
2:20–26 Honored vessels are cleansed vessels (2:20–21). Paul gave three descriptions of how to find cleansing: flee lusts (2:22); refuse arguments or speculations (2:23); and be patient and gentle (2:24–26). These attributes describe a useful vessel (2:21) and one that will keep the gospel, not self-interest, in mind (2:10). The statement “come to our senses” is important for us to do so we can “escape from the trap” of Satan (2:26).
Discussion question. What is Paul saying in verse 25 when he says, “ ….God will grant them repentance leading them to a knowledge of the truth…?”
Tuesday, February 9, 2010
day 3
Read 2 Timothy 1
http://www.biblegateway.com/passage/?search=2%20Timothy%201&version=NIV
The primary recipient of this letter was Timothy (1:2). Paul may have visited Ephesus (1 Tim. 3:14) and ministered in Asia Minor, Macedonia, Spain, and on the island of Crete. The persecution of Christians in Rome began shortly after Rome burned in July of a.d. 64. Nero blamed the Christians for that catastrophe, and Christianity was made an illegal religion. It was probably in the summer of a.d. 64 under the persecution of Nero that Peter was martyred.
Paul knew that his death was imminent and that his work on earth was done (4:6–8). He was alone in Rome except for Luke (4:11). Apparently some had deserted him at his first defense before the Roman authorities (4:16). Paul desired Timothy and John Mark to join him before winter (4:9–13).
The immediate occasion for writing this letter was the need to encourage Timothy to stand fast in the face of opposition and heresy. Paul could not be sure Timothy would arrive in Rome before his death, and he wanted to present some final instructions to his most intimate disciple.
Paul begins his last letter to Timothy by addressing him as my “dear son” (1:1–2). Memories of Timothy are especially precious now, and Paul longs to see the friend whose sincere faith is rooted in the teaching of his mother and grandmother (vv. 3–5) and whose gifts Paul himself contributed to (vv. 6–7). It may seem strange at first, but Paul urges his dearly loved friend to join him in suffering for the Gospel. Paul is deeply aware that there is no greater privilege for any person (vv. 8–12). And Paul reminds Timothy that his teaching and life provide a pattern to live by (vv. 13–14).
In a personal note, Paul regrets that so many run for cover now because of his imprisonment—but mentions Onesiphorus as one who risked being associated with Paul by actively asking his whereabouts when he was in Rome (vv. 15–18).
Our calling may not bring us popularity. But the bonds we form with like–minded others are strong and true.
Discussion question
What did Paul mean in verse 6 when he said “fan into flame the gift of God?”
Reflection question
Reflect on what verse 7 means to you.
http://www.biblegateway.com/passage/?search=2%20Timothy%201&version=NIV
The primary recipient of this letter was Timothy (1:2). Paul may have visited Ephesus (1 Tim. 3:14) and ministered in Asia Minor, Macedonia, Spain, and on the island of Crete. The persecution of Christians in Rome began shortly after Rome burned in July of a.d. 64. Nero blamed the Christians for that catastrophe, and Christianity was made an illegal religion. It was probably in the summer of a.d. 64 under the persecution of Nero that Peter was martyred.
Paul knew that his death was imminent and that his work on earth was done (4:6–8). He was alone in Rome except for Luke (4:11). Apparently some had deserted him at his first defense before the Roman authorities (4:16). Paul desired Timothy and John Mark to join him before winter (4:9–13).
The immediate occasion for writing this letter was the need to encourage Timothy to stand fast in the face of opposition and heresy. Paul could not be sure Timothy would arrive in Rome before his death, and he wanted to present some final instructions to his most intimate disciple.
Paul begins his last letter to Timothy by addressing him as my “dear son” (1:1–2). Memories of Timothy are especially precious now, and Paul longs to see the friend whose sincere faith is rooted in the teaching of his mother and grandmother (vv. 3–5) and whose gifts Paul himself contributed to (vv. 6–7). It may seem strange at first, but Paul urges his dearly loved friend to join him in suffering for the Gospel. Paul is deeply aware that there is no greater privilege for any person (vv. 8–12). And Paul reminds Timothy that his teaching and life provide a pattern to live by (vv. 13–14).
In a personal note, Paul regrets that so many run for cover now because of his imprisonment—but mentions Onesiphorus as one who risked being associated with Paul by actively asking his whereabouts when he was in Rome (vv. 15–18).
Our calling may not bring us popularity. But the bonds we form with like–minded others are strong and true.
Discussion question
What did Paul mean in verse 6 when he said “fan into flame the gift of God?”
Reflection question
Reflect on what verse 7 means to you.
Monday, February 8, 2010
Read Titus 3
http://www.biblegateway.com/passage/?search=Titus+3&version=NIV
3:1–2 Paul considered the practical implications of sound doctrine and commanded Titus to keep on reminding the believers of the importance of good deeds. Paul’s remarks were especially appropriate for the Cretans. The Greek historian Polybius remarks that they tended to be a seditious and rebellious people (cf. also Rom. 13:1; 1 Pet. 2:13). Paul, knowing the Cretans to be this way, made the godly qualifications in 3:1–2 a call to civil obedience. The purpose of this inward focus of godliness was also evangelistic. Through their godliness, the believers would exhibit God’s grace to the people around them.
3:3–8 Paul reminded the believers on Crete of their sinful past (3:3) to inspire them to show kindness and consideration toward others. Paul cautioned them not to become spiritual snobs who were insensitive to their continuing need for God’s grace. This was foundational for Paul’s discussion of God’s act of kindness toward the world (3:5–7). Paul set forth a capsule summary of the doctrine of salvation and expounded on several of the provisions of the new covenant (Ezek. 36:25–28). Salvation is not merited by any righteous works, but wholly determined by God’s mercy. “Washing” (3:5) speaks of the spiritual cleansing experienced in the new birth (cf. Ezek. 36:25; Acts 22:16). “renewal” (3:5; “regeneration,” NASB and KJV) is the supernatural imparting of spiritual life to believers in Christ (John 3:7). The “renewal by the Holy Spirit” (3:5) refers to the Spirit’s regenerating and indwelling ministry (cf. Ezek. 36:27). God’s rich outpouring is to be mirrored in the believers’ rich outpouring of kindness to others.
3:9–11 A person who causes divisions (3:10; “factious man,” nasb; “heretic,” kjv) is one who argues foolishly without accurate Scriptural support. See Acts 24:14 where Paul explained that Christianity was not a sect (a factious group) because it was in complete harmony with the Old Testament Scriptures. Paul’s instructions for dealing with divisive people (3:10) reflect the teachings of Jesus concerning discipline in the church (Matt. 18:15–17).
3:12–15 In this section Paul brought up his need for companionship (3:12) and emphasized the importance of helping Christian travelers (3:13–14). Tychicus was a close friend and fellow worker of Paul (cf. Acts 20:4; Eph. 6:21; Col. 4:7; 2 Tim. 4:12). Nicopolis was located in the province of Achaia on the Adriatic coast. Zenas the lawyer and Apollos the well-known preacher (3:13; cf. Acts 18:24) were on their way to Crete. They may have been carrying this letter to Titus. Even in his final words, Paul once again emphasized the important theme of good works (3:14). The Cretans were to take the lead in good deeds; they were to be fruitful, not fruitless.
Discussion and reflection question
In verses 10-11 Paul discusses what that Titus should do to divisive persons. What are your thoughts on these two verses? Do you agree with Paul?
http://www.biblegateway.com/passage/?search=Titus+3&version=NIV
3:1–2 Paul considered the practical implications of sound doctrine and commanded Titus to keep on reminding the believers of the importance of good deeds. Paul’s remarks were especially appropriate for the Cretans. The Greek historian Polybius remarks that they tended to be a seditious and rebellious people (cf. also Rom. 13:1; 1 Pet. 2:13). Paul, knowing the Cretans to be this way, made the godly qualifications in 3:1–2 a call to civil obedience. The purpose of this inward focus of godliness was also evangelistic. Through their godliness, the believers would exhibit God’s grace to the people around them.
3:3–8 Paul reminded the believers on Crete of their sinful past (3:3) to inspire them to show kindness and consideration toward others. Paul cautioned them not to become spiritual snobs who were insensitive to their continuing need for God’s grace. This was foundational for Paul’s discussion of God’s act of kindness toward the world (3:5–7). Paul set forth a capsule summary of the doctrine of salvation and expounded on several of the provisions of the new covenant (Ezek. 36:25–28). Salvation is not merited by any righteous works, but wholly determined by God’s mercy. “Washing” (3:5) speaks of the spiritual cleansing experienced in the new birth (cf. Ezek. 36:25; Acts 22:16). “renewal” (3:5; “regeneration,” NASB and KJV) is the supernatural imparting of spiritual life to believers in Christ (John 3:7). The “renewal by the Holy Spirit” (3:5) refers to the Spirit’s regenerating and indwelling ministry (cf. Ezek. 36:27). God’s rich outpouring is to be mirrored in the believers’ rich outpouring of kindness to others.
3:9–11 A person who causes divisions (3:10; “factious man,” nasb; “heretic,” kjv) is one who argues foolishly without accurate Scriptural support. See Acts 24:14 where Paul explained that Christianity was not a sect (a factious group) because it was in complete harmony with the Old Testament Scriptures. Paul’s instructions for dealing with divisive people (3:10) reflect the teachings of Jesus concerning discipline in the church (Matt. 18:15–17).
3:12–15 In this section Paul brought up his need for companionship (3:12) and emphasized the importance of helping Christian travelers (3:13–14). Tychicus was a close friend and fellow worker of Paul (cf. Acts 20:4; Eph. 6:21; Col. 4:7; 2 Tim. 4:12). Nicopolis was located in the province of Achaia on the Adriatic coast. Zenas the lawyer and Apollos the well-known preacher (3:13; cf. Acts 18:24) were on their way to Crete. They may have been carrying this letter to Titus. Even in his final words, Paul once again emphasized the important theme of good works (3:14). The Cretans were to take the lead in good deeds; they were to be fruitful, not fruitless.
Discussion and reflection question
In verses 10-11 Paul discusses what that Titus should do to divisive persons. What are your thoughts on these two verses? Do you agree with Paul?
Sunday, February 7, 2010
week 20 day 1
Read Titus 2
http://www.biblegateway.com/passage/?search=Titus%202&version=NIV
2:1–2 This section details the elements that are necessary to sound teaching (2:1). Character and behavior are the object of the teaching (cf. 1 Tim. 1:5). In contrast with the conduct of the false teachers, Paul insisted that the gospel must be graced with a godly life. The command “teach what is in accordance with sound doctrine” (2:1) is continuous and could be rendered, Keep on teaching. The virtues of 2:2 are appropriate for all Christians but are especially important for older men who are naturally looked to as leaders in the church whether or not they hold office.
2:3–The older women are to be teachers of younger women, a task that mature Christian women are admirably suited for (2:3–5). The general character of godly women is stated first, then is followed by specific illustrations. Paul not only gave the mature Christian women the responsibility to teach, he also assigned a specific curriculum (2:4–5). In 2:5 the wife and mother has her primary sphere of responsibility in the home. Yet Proverbs 31:10–31 indicates that the home is not necessarily the limit of her sphere of activity.
2:6–8 Paul’s request that the conduct of the young men be exemplary was intended to quiet any criticism or attacks from outside the church (2:6–8). Paul emphasized the need, in the face of false teachers and others who desired to give Christianity a bad name, to be self-controlled (2:2, 5–6, 12).
2:9–10 For a note on slavery, see Ephesians 6:5–9. Paul insisted that even the lowest slave of the Roman social order could adorn God’s truth by manifesting Christian character in keeping with his confession. The servant was to make God as Savior look good in the real and present world.
2:11–15 The grace that saves believers (Titus 2:11) and instructs them (2:12) also gives them hope for the future (2:13). Grace as an instructor is seen throughout Scripture (Deut. 8:5; Prov. 1:2; 3:11–12 quoted in Heb. 12:4–7; Eph. 6:4; 2 Tim. 2:25; 3:16). The provision of salvation has been presented to all and is effective for all who believe. This is a universal provision (John 3:16; 2 Cor. 5:19), not a universal salvation. The “blessed hope” and the “glorious appearing” are one event (2:13)—the coming of the Lord Jesus for his church.
Paul’s combination of Old Testament truths in 2:14 relates Christ to cleansing (Ezek. 37:23) and redemption (Ps. 130:8; cf. Mark 10:45 and Exod. 19:5–6). The imperatives of Titus 2:15 are in the present tense, “encourage and rebuke.” Titus’s authority was in accord with God’s purpose in sending Christ.
Discussion & reflection question
Paul commands the “older” men and women to mentor younger men and women. This is something we should all do as adults no matter what age we are. Are you mentoring someone? If so, share your thoughts about it. If not, did this chapter convict you to do so?
http://www.biblegateway.com/passage/?search=Titus%202&version=NIV
2:1–2 This section details the elements that are necessary to sound teaching (2:1). Character and behavior are the object of the teaching (cf. 1 Tim. 1:5). In contrast with the conduct of the false teachers, Paul insisted that the gospel must be graced with a godly life. The command “teach what is in accordance with sound doctrine” (2:1) is continuous and could be rendered, Keep on teaching. The virtues of 2:2 are appropriate for all Christians but are especially important for older men who are naturally looked to as leaders in the church whether or not they hold office.
2:3–The older women are to be teachers of younger women, a task that mature Christian women are admirably suited for (2:3–5). The general character of godly women is stated first, then is followed by specific illustrations. Paul not only gave the mature Christian women the responsibility to teach, he also assigned a specific curriculum (2:4–5). In 2:5 the wife and mother has her primary sphere of responsibility in the home. Yet Proverbs 31:10–31 indicates that the home is not necessarily the limit of her sphere of activity.
2:6–8 Paul’s request that the conduct of the young men be exemplary was intended to quiet any criticism or attacks from outside the church (2:6–8). Paul emphasized the need, in the face of false teachers and others who desired to give Christianity a bad name, to be self-controlled (2:2, 5–6, 12).
2:9–10 For a note on slavery, see Ephesians 6:5–9. Paul insisted that even the lowest slave of the Roman social order could adorn God’s truth by manifesting Christian character in keeping with his confession. The servant was to make God as Savior look good in the real and present world.
2:11–15 The grace that saves believers (Titus 2:11) and instructs them (2:12) also gives them hope for the future (2:13). Grace as an instructor is seen throughout Scripture (Deut. 8:5; Prov. 1:2; 3:11–12 quoted in Heb. 12:4–7; Eph. 6:4; 2 Tim. 2:25; 3:16). The provision of salvation has been presented to all and is effective for all who believe. This is a universal provision (John 3:16; 2 Cor. 5:19), not a universal salvation. The “blessed hope” and the “glorious appearing” are one event (2:13)—the coming of the Lord Jesus for his church.
Paul’s combination of Old Testament truths in 2:14 relates Christ to cleansing (Ezek. 37:23) and redemption (Ps. 130:8; cf. Mark 10:45 and Exod. 19:5–6). The imperatives of Titus 2:15 are in the present tense, “encourage and rebuke.” Titus’s authority was in accord with God’s purpose in sending Christ.
Discussion & reflection question
Paul commands the “older” men and women to mentor younger men and women. This is something we should all do as adults no matter what age we are. Are you mentoring someone? If so, share your thoughts about it. If not, did this chapter convict you to do so?
Thursday, February 4, 2010
day 5
Read Titus 1
http://www.biblegateway.com/passage/?search=Titus+1&version=NIV
The recipient of this letter was Titus (1:4), one of Paul’s partners in ministry (1:5; cf. 2 Cor. 7:6; 8:16–18, 23; 12:18; Gal. 2:1, 3). Titus, a Greek Gentile, accompanied Paul and Barnabas to Jerusalem during the famine relief visit (Acts 11:29–30; Gal. 2:1). Evidently, Paul took him along as a test case for Gentile salvation apart from circumcision. The fact that Titus was not compelled to be circumcised confirmed the believer’s liberty and freedom from the law (Gal. 2:3).
Paul’s first visit to Crete was on his voyage to Rome (Acts 27:7–8). About four years after Paul’s release from his first Roman imprisonment Titus accompanied Paul to the island of Crete, where he was left to set the church in order and to appoint elders in every city (1:5). Titus later joined Paul in Rome for awhile. Second Timothy 4:10 speaks also of Titus having left Paul in Rome for a journey to Dalmatia. Eusebius (a.d. 339) indicated that Titus returned to Crete where he was made bishop and remained there until his old age. Paul apparently took the opportunity to visit Crete on his return voyage from Spain (a.d. 66). The immediate occasion for writing was that Titus was facing a difficult assignment (1:5) and Paul wanted to encourage him.
Paul’s letter to Titus was designed to establish the basic elements of church order and witness. It achieves this by emphasizing the need for purity in leadership and soundness in doctrine.
1:5–9 The island of Crete (156 miles long and between 7 and 35 miles wide) forms the southern boundary of the Aegean Sea. The center of the island is formed by a mountain chain rising to the height of 8,193 feet (Mount Ida, birthplace of Zeus) which is fringed by lower valleys along the coast. Jews from Crete were present at Pentecost (Acts 2:11) and may have carried the gospel message back to the island. The culture of these island people was strongly influenced by Cretan myth and legend.
Paul’s first visit to the island took place on his voyage to Rome as stated above (Acts 27:7–8). He had suggested to the captain of the ship that they spend the winter there. Since he probably had not had the opportunity to evangelize the island during his first visit, he took the opportunity to return to Crete sometime after being released from his first Roman imprisonment. This letter indicates that Paul and Titus had a successful ministry there.
Paul’s directive was twofold: set things in order and appoint irreproachable elders (1:6). Paul then set forth the qualifications for irreproachable elders (cf. 1 Tim. 3:1–7). The term “overseer” or elder (1:5–7) emphasizes the dignity and maturity required for the office. The determining factor for qualification stems from being God’s minister (1:7). The church leader had to be one who held fast to the word of God, promoting truth and refuting error. Pure character was a necessity for the people with the roles of teaching and correcting. Good character plus sound doctrine were necessary to enable a ministry of exhortation and correction.
1:10–12 The character traits described in 1:10–12 are opposite to the traits of a qualified leader. Here Paul gave the reason for Titus’s assignment and revealed the need to appoint qualified elders. There were false teachers among the Cretans. Paul used a strong expression, saying that these false teachers must be “silenced” (1:11). Paul cited the testimony of a Cretan poet and self-styled prophet, Epimenides (1:12; c. 600 b.c.). According to tradition, Epimenides slept for fifty years and then became a prophet. He possessed great knowledge of medicine and natural history. His statement concerning the Cretans was apparently very accurate.
1:13–16 The command “rebuke them sharply” (1:13) is a present imperative and could be rendered: “keep on rebuking them sharply.” This severe rebuke matches a correspondingly severe problem. Such a rebuke was designed to bring conviction. It had to be sharp but was designed to be restorative, not vindictive. For “Jewish myths” (1:14). The concept of purity (1:15) was brought up to contrast the false way of purity that was represented in the “commands” of 1:14. True purity in Christ does not come from obedience to the law or Jewish myths.
Titus 1:16 expresses the major theme of Titus: A believer’s character and conduct must be consistent with his confession. This is the basic message of the epistle of James: faith without works is a fallacy.
Discussion & reflection question
Paul tells Titus that there are believers that don’t walk the talk. Do you know believers that don’t walk the talk? How should we respond to them?
http://www.biblegateway.com/passage/?search=Titus+1&version=NIV
The recipient of this letter was Titus (1:4), one of Paul’s partners in ministry (1:5; cf. 2 Cor. 7:6; 8:16–18, 23; 12:18; Gal. 2:1, 3). Titus, a Greek Gentile, accompanied Paul and Barnabas to Jerusalem during the famine relief visit (Acts 11:29–30; Gal. 2:1). Evidently, Paul took him along as a test case for Gentile salvation apart from circumcision. The fact that Titus was not compelled to be circumcised confirmed the believer’s liberty and freedom from the law (Gal. 2:3).
Paul’s first visit to Crete was on his voyage to Rome (Acts 27:7–8). About four years after Paul’s release from his first Roman imprisonment Titus accompanied Paul to the island of Crete, where he was left to set the church in order and to appoint elders in every city (1:5). Titus later joined Paul in Rome for awhile. Second Timothy 4:10 speaks also of Titus having left Paul in Rome for a journey to Dalmatia. Eusebius (a.d. 339) indicated that Titus returned to Crete where he was made bishop and remained there until his old age. Paul apparently took the opportunity to visit Crete on his return voyage from Spain (a.d. 66). The immediate occasion for writing was that Titus was facing a difficult assignment (1:5) and Paul wanted to encourage him.
Paul’s letter to Titus was designed to establish the basic elements of church order and witness. It achieves this by emphasizing the need for purity in leadership and soundness in doctrine.
1:5–9 The island of Crete (156 miles long and between 7 and 35 miles wide) forms the southern boundary of the Aegean Sea. The center of the island is formed by a mountain chain rising to the height of 8,193 feet (Mount Ida, birthplace of Zeus) which is fringed by lower valleys along the coast. Jews from Crete were present at Pentecost (Acts 2:11) and may have carried the gospel message back to the island. The culture of these island people was strongly influenced by Cretan myth and legend.
Paul’s first visit to the island took place on his voyage to Rome as stated above (Acts 27:7–8). He had suggested to the captain of the ship that they spend the winter there. Since he probably had not had the opportunity to evangelize the island during his first visit, he took the opportunity to return to Crete sometime after being released from his first Roman imprisonment. This letter indicates that Paul and Titus had a successful ministry there.
Paul’s directive was twofold: set things in order and appoint irreproachable elders (1:6). Paul then set forth the qualifications for irreproachable elders (cf. 1 Tim. 3:1–7). The term “overseer” or elder (1:5–7) emphasizes the dignity and maturity required for the office. The determining factor for qualification stems from being God’s minister (1:7). The church leader had to be one who held fast to the word of God, promoting truth and refuting error. Pure character was a necessity for the people with the roles of teaching and correcting. Good character plus sound doctrine were necessary to enable a ministry of exhortation and correction.
1:10–12 The character traits described in 1:10–12 are opposite to the traits of a qualified leader. Here Paul gave the reason for Titus’s assignment and revealed the need to appoint qualified elders. There were false teachers among the Cretans. Paul used a strong expression, saying that these false teachers must be “silenced” (1:11). Paul cited the testimony of a Cretan poet and self-styled prophet, Epimenides (1:12; c. 600 b.c.). According to tradition, Epimenides slept for fifty years and then became a prophet. He possessed great knowledge of medicine and natural history. His statement concerning the Cretans was apparently very accurate.
1:13–16 The command “rebuke them sharply” (1:13) is a present imperative and could be rendered: “keep on rebuking them sharply.” This severe rebuke matches a correspondingly severe problem. Such a rebuke was designed to bring conviction. It had to be sharp but was designed to be restorative, not vindictive. For “Jewish myths” (1:14). The concept of purity (1:15) was brought up to contrast the false way of purity that was represented in the “commands” of 1:14. True purity in Christ does not come from obedience to the law or Jewish myths.
Titus 1:16 expresses the major theme of Titus: A believer’s character and conduct must be consistent with his confession. This is the basic message of the epistle of James: faith without works is a fallacy.
Discussion & reflection question
Paul tells Titus that there are believers that don’t walk the talk. Do you know believers that don’t walk the talk? How should we respond to them?
Wednesday, February 3, 2010
day 4
Read chapter 6
http://www.biblegateway.com/passage/?search=1%20Timothy+6&version=NIV
6:1–2 Slaves were to show respect to their masters for the sake of Christ’s name. Slaves with Christian masters were to show respect for their masters even though they were also brothers in Christ. Slavery was an accepted social and economic institution during the biblical period. Rather than seeking to abolish the institution, Paul sought to improve the situation by giving directives to servants and masters (cf. 1 Cor. 7:21; Eph. 6:5–9; Col. 3:22–4:1; Titus 2:9–10).
6:3–10 Materialism was the motivation for the false teachers’ ministries (6:3–5). False teachers (6:3) are those not in agreement with the teachings of Jesus and that teach things that do not lead to godliness (Gal. 1:6–7). The results of refusing the path of contentment are given in 6:9–10. In contrast to the materialistic motives of the false teachers, Paul pointed out that godly Christian living does result in gain, both material and spiritual (Ps. 34:10; Phil. 4:19). The key is the development of contentment (6:6)—an inner satisfaction no matter what the situation God has ordained (Phil. 4:11–12). The focus of contentment is on God’s gifts. People are born and die with nothing, except the life God has given. Anything else a person might add is temporary or optional and should not affect contentment with God’s gifts. The “love of money,” not money itself, is the root of all sorts of evil (6:10).
6:11–16 The flight from materialism is achieved by pursuing godly character traits. The person consumed with seeking righteousness will not have time to be consumed by materialism. Paul’s words in 6:12 are taken from the athletic arena. Timothy was challenged to fight on in the arena entered by all who become Christians. He was to grasp life as opposed to wandering from it (6:10). See also 1:6, 19 for a similar concept. For Jesus’ confession before Pontius Pilate (6:13), see Matthew 27:11; Mark 15:2; Luke 23:2–3; and John 18:36–37. Paul linked a good life to the good confession of Christ. The unseen God (6:16) was the center of Paul’s life. God alone possesses immortality by his divine nature, and believers inherit it by their new birth. This grasp of eternal life is the foundation for purity in leadership and community life.
6:17–19 The wealthy have special challenges in the area of pride and contentment. They are to see their wealth as given by God, not by their own abilities. The purpose for their wealth is to enjoy by giving, not to covet or hoard. If the rich are free to give (6:18), they will be able to take hold of true riches (6:19). The material goods of this life are a mere shadow of the eternal reality to come.
6:20–21 Paul repeated his charge to guard the truth in true knowledge. Paul’s final admonition to “godless chatter” (6:20) reminded the readers of the central problem of the letter (cf. 1:3–4; 4:1–3, 7; 6:3–5).
Discussion and Reflection question
I do love this chapter in 1 Timothy. So much of this chapter speaks to me in so many ways, but what stands out to me is that Paul warns us about being wealthy and being rich. What is he trying to REALLY tell us?
http://www.biblegateway.com/passage/?search=1%20Timothy+6&version=NIV
6:1–2 Slaves were to show respect to their masters for the sake of Christ’s name. Slaves with Christian masters were to show respect for their masters even though they were also brothers in Christ. Slavery was an accepted social and economic institution during the biblical period. Rather than seeking to abolish the institution, Paul sought to improve the situation by giving directives to servants and masters (cf. 1 Cor. 7:21; Eph. 6:5–9; Col. 3:22–4:1; Titus 2:9–10).
6:3–10 Materialism was the motivation for the false teachers’ ministries (6:3–5). False teachers (6:3) are those not in agreement with the teachings of Jesus and that teach things that do not lead to godliness (Gal. 1:6–7). The results of refusing the path of contentment are given in 6:9–10. In contrast to the materialistic motives of the false teachers, Paul pointed out that godly Christian living does result in gain, both material and spiritual (Ps. 34:10; Phil. 4:19). The key is the development of contentment (6:6)—an inner satisfaction no matter what the situation God has ordained (Phil. 4:11–12). The focus of contentment is on God’s gifts. People are born and die with nothing, except the life God has given. Anything else a person might add is temporary or optional and should not affect contentment with God’s gifts. The “love of money,” not money itself, is the root of all sorts of evil (6:10).
6:11–16 The flight from materialism is achieved by pursuing godly character traits. The person consumed with seeking righteousness will not have time to be consumed by materialism. Paul’s words in 6:12 are taken from the athletic arena. Timothy was challenged to fight on in the arena entered by all who become Christians. He was to grasp life as opposed to wandering from it (6:10). See also 1:6, 19 for a similar concept. For Jesus’ confession before Pontius Pilate (6:13), see Matthew 27:11; Mark 15:2; Luke 23:2–3; and John 18:36–37. Paul linked a good life to the good confession of Christ. The unseen God (6:16) was the center of Paul’s life. God alone possesses immortality by his divine nature, and believers inherit it by their new birth. This grasp of eternal life is the foundation for purity in leadership and community life.
6:17–19 The wealthy have special challenges in the area of pride and contentment. They are to see their wealth as given by God, not by their own abilities. The purpose for their wealth is to enjoy by giving, not to covet or hoard. If the rich are free to give (6:18), they will be able to take hold of true riches (6:19). The material goods of this life are a mere shadow of the eternal reality to come.
6:20–21 Paul repeated his charge to guard the truth in true knowledge. Paul’s final admonition to “godless chatter” (6:20) reminded the readers of the central problem of the letter (cf. 1:3–4; 4:1–3, 7; 6:3–5).
Discussion and Reflection question
I do love this chapter in 1 Timothy. So much of this chapter speaks to me in so many ways, but what stands out to me is that Paul warns us about being wealthy and being rich. What is he trying to REALLY tell us?
Tuesday, February 2, 2010
day 3
Read 1 Timothy 5
http://www.biblegateway.com/passage/?search=1%20Timothy+5&version=NIV
5:1–2 This section teaches how to view members of the congregation while trying to move them on to maturity. The family perspective is based on God’s desire to save all people. Dealing with people in the body of Christ is a practical extension of what it means to be thinking like God. The section covers honor for widows (5:3–16), leaders (5:17–25), and masters (6:1–2). The key throughout the chapter is respect, and Paul encouraged Timothy to show respect appropriately to each group of people in the church (5:3, 17; 6:1). Timothy is to continue appealing to the older men rather than issuing sharp rebukes.
5:3–16 Believers have an obligation to care for widows in the church. This is first a family responsibility (5:4, 8, 16) but becomes a church responsibility when there is no family available (5:16). Not all widows were qualified to receive financial support from the church. Those who did qualify took a “pledge” (5:12) and were placed on a “list” (5:9). These widows were apparently prayer warriors who committed themselves to serving the church. The age qualification would mean that there would be no chance for remarriage (5:9; cf. 5:14). The phrase “devoting herself to all kinds of good deeds” (5:10) is a reference for sacrificial service to others (cf. John 13:1–17). On the phrase “faithful to her husband” (5:9), see the male counterpart in 3:2. Some young widows had already allowed Satan to lead them into sin (5:15). The final case (5:16) is a woman, probably a widow herself, with dependent widows.
5:17–21 The use of the words “recognition” (5:3) and “respect” (6:1) show that “double honor” (5:17) refers to possibly high esteem, not money (Matt. 10:10; 1 Cor. 9:1–14). “Elders” (5:17; cf. 3:1) have the responsibility of superintending the affairs of the church. The quotations of 5:18 are taken from Deuteronomy 25:4 and the words of Christ in Luke 10:7 and Matthew 10:10.
Honor must also relate to a leader’s reputation (5:19–21). Although high standards had been set for elders (3:1–7), Paul knew that their office would not make them immune to sin. Here Paul applied the principles of church discipline (Matt. 18:15–18) to the case of a sinning elder. Discipline of leadership must be founded on fact, not rumor. The requirement for several witnesses was a Mosaic command (Deut. 17:6; cf. Matt. 18:16; 2 Cor. 13:1). The purpose of the public rebuke was to give a warning (5:20). It is debated whether the public rebuke (a reproof that brings conviction) applied only to the elder who continued in sin or to any elder who sinned on a particular occasion. The purpose “that others [of the elders] will have a proper fear of God” may favor the latter viewpoint.
No partiality was to be shown to certain elders of the church (5:21). This relates to allowing accusations to be received for some and not others, publicly rebuking some and not others, laying hands on some and not others.
5:22–25 The section of 5:22–25 concerns freedom from sin and care in ordination. Timothy was careful to avoid any appearance of evil and totally abstained from alcoholic beverages at the expense of his personal health (5:23). Paul explained that keeping himself free from sin (5:22) did not necessitate his abstaining from a medicinal use of wine (cf. Prov. 31:6–7; Luke 10:34).
Paul warned against the hasty appointment of an elder to office (5:24–25). While many have understood Paul to be forbidding a hasty ordination, the context seems to suggest that the concern was over a hasty restoration of a leader to his former position after discipline. The principle of caution would apply in both situations. The key idea here was that an elder is known by his fruits. While some men’s character immediately disqualifies them from the office, the character of others will be revealed only with the passing of time. Both the good (5:24) and the bad (5:25) will ultimately be apparent. The judgment of 5:24 concerns the evaluation of a person’s qualifications for leadership, not necessarily the final judgment of God.
Discussion & Reflection question
Think about the care of older persons today with that of Paul’s teaching in chapter 5? How are we doing today compared to then? Where can we/ you improve?
http://www.biblegateway.com/passage/?search=1%20Timothy+5&version=NIV
5:1–2 This section teaches how to view members of the congregation while trying to move them on to maturity. The family perspective is based on God’s desire to save all people. Dealing with people in the body of Christ is a practical extension of what it means to be thinking like God. The section covers honor for widows (5:3–16), leaders (5:17–25), and masters (6:1–2). The key throughout the chapter is respect, and Paul encouraged Timothy to show respect appropriately to each group of people in the church (5:3, 17; 6:1). Timothy is to continue appealing to the older men rather than issuing sharp rebukes.
5:3–16 Believers have an obligation to care for widows in the church. This is first a family responsibility (5:4, 8, 16) but becomes a church responsibility when there is no family available (5:16). Not all widows were qualified to receive financial support from the church. Those who did qualify took a “pledge” (5:12) and were placed on a “list” (5:9). These widows were apparently prayer warriors who committed themselves to serving the church. The age qualification would mean that there would be no chance for remarriage (5:9; cf. 5:14). The phrase “devoting herself to all kinds of good deeds” (5:10) is a reference for sacrificial service to others (cf. John 13:1–17). On the phrase “faithful to her husband” (5:9), see the male counterpart in 3:2. Some young widows had already allowed Satan to lead them into sin (5:15). The final case (5:16) is a woman, probably a widow herself, with dependent widows.
5:17–21 The use of the words “recognition” (5:3) and “respect” (6:1) show that “double honor” (5:17) refers to possibly high esteem, not money (Matt. 10:10; 1 Cor. 9:1–14). “Elders” (5:17; cf. 3:1) have the responsibility of superintending the affairs of the church. The quotations of 5:18 are taken from Deuteronomy 25:4 and the words of Christ in Luke 10:7 and Matthew 10:10.
Honor must also relate to a leader’s reputation (5:19–21). Although high standards had been set for elders (3:1–7), Paul knew that their office would not make them immune to sin. Here Paul applied the principles of church discipline (Matt. 18:15–18) to the case of a sinning elder. Discipline of leadership must be founded on fact, not rumor. The requirement for several witnesses was a Mosaic command (Deut. 17:6; cf. Matt. 18:16; 2 Cor. 13:1). The purpose of the public rebuke was to give a warning (5:20). It is debated whether the public rebuke (a reproof that brings conviction) applied only to the elder who continued in sin or to any elder who sinned on a particular occasion. The purpose “that others [of the elders] will have a proper fear of God” may favor the latter viewpoint.
No partiality was to be shown to certain elders of the church (5:21). This relates to allowing accusations to be received for some and not others, publicly rebuking some and not others, laying hands on some and not others.
5:22–25 The section of 5:22–25 concerns freedom from sin and care in ordination. Timothy was careful to avoid any appearance of evil and totally abstained from alcoholic beverages at the expense of his personal health (5:23). Paul explained that keeping himself free from sin (5:22) did not necessitate his abstaining from a medicinal use of wine (cf. Prov. 31:6–7; Luke 10:34).
Paul warned against the hasty appointment of an elder to office (5:24–25). While many have understood Paul to be forbidding a hasty ordination, the context seems to suggest that the concern was over a hasty restoration of a leader to his former position after discipline. The principle of caution would apply in both situations. The key idea here was that an elder is known by his fruits. While some men’s character immediately disqualifies them from the office, the character of others will be revealed only with the passing of time. Both the good (5:24) and the bad (5:25) will ultimately be apparent. The judgment of 5:24 concerns the evaluation of a person’s qualifications for leadership, not necessarily the final judgment of God.
Discussion & Reflection question
Think about the care of older persons today with that of Paul’s teaching in chapter 5? How are we doing today compared to then? Where can we/ you improve?
Monday, February 1, 2010
day 2
Read 1 Timothy 4
http://www.biblegateway.com/passage/?search=1%20Timothy+4&version=NIV
4:1–5 Paul set forth instructions for dealing with false teachers. God has a certain intention for those who believe and know the truth: the enjoyment of creation. But false leaders have rejected what God called good, his creation (Gen. 1–3 is still on Paul’s mind). These teachers are liars and hypocrites. The later times (4:1) is a term equivalent to “the last days” (2 Tim. 3:1; Heb. 1:2; James 5:3; 2 Pet. 3:3) and refers to the latter days of the present age, the age of promise, which anticipates the age to come, the age of fulfillment. The false teachers’ consciences were dead so that they had lost sensitivity to moral issues (4:2). The practices of celibacy and fasting are not meritorious in themselves; in fact, their practice may imply unbelief in the complete and free salvation God does provide (4:3). Paul’s words, along with Acts 10:15 and Mark 7:19, demonstrate that the Jewish distinctions in food (Lev. 11) are no longer valid (4:4).
4:6–16 Paul explained the nature of beneficial discipline. Timothy was to feed on the word of God. He was to be constantly nourished in and trained by its teachings (4:6). “Godless myths and old wives’ tales” (4:7) refer to the Jewish myths mentioned in 1:4. Satan loves to get believers sidetracked to speculations on religious trivia. The phrase “train yourself” (4:7) comes from the Greek verb from which the English word “gymnasium” is derived. Like the disciplined athlete, the Christian is to pursue the development of his spiritual life. This is a continued corrective to the severity of 4:3. Profitable teaching, not fables, is needed.
First Timothy 4:9–10 refers back to 2:3–4. Timothy was to strive for the maturity that counts (4:11–16). The verbs in 4:11 encourage Timothy to keep on prescribing and teaching these things. Paul kept going back to the basics. Modeling is an essential component to education (4:12). Paul listed five areas in which Timothy should serve as an example. Timothy’s young age was not of ultimate importance. All three terms of 4:13 describe an area of public ministry: “reading” Scripture in worship services, “preaching” people to respond, and “teaching”—formal instruction based on the word of God.
In 4:14 it is debated whether Paul was referring to Timothy’s spiritual gift or his spiritual office. Spiritual gifts are divine enablement’s for service in the body of Christ. The laying on of the elders’ hands, an act of identification (Acts 13:3), accompanied Timothy’s prophetic training. The result of Timothy’s training and “gift” was a transparent character (4:15–16). “Save” (4:16) refers to deliverance from the reigning power and influence of sin, the present aspect of salvation (also referred to as sanctification).
Discussion & Reflection question
Paul tells Timothy not to “neglect his gift.” One, do you know what your gifts are and two are you using them or neglecting them?
http://www.biblegateway.com/passage/?search=1%20Timothy+4&version=NIV
4:1–5 Paul set forth instructions for dealing with false teachers. God has a certain intention for those who believe and know the truth: the enjoyment of creation. But false leaders have rejected what God called good, his creation (Gen. 1–3 is still on Paul’s mind). These teachers are liars and hypocrites. The later times (4:1) is a term equivalent to “the last days” (2 Tim. 3:1; Heb. 1:2; James 5:3; 2 Pet. 3:3) and refers to the latter days of the present age, the age of promise, which anticipates the age to come, the age of fulfillment. The false teachers’ consciences were dead so that they had lost sensitivity to moral issues (4:2). The practices of celibacy and fasting are not meritorious in themselves; in fact, their practice may imply unbelief in the complete and free salvation God does provide (4:3). Paul’s words, along with Acts 10:15 and Mark 7:19, demonstrate that the Jewish distinctions in food (Lev. 11) are no longer valid (4:4).
4:6–16 Paul explained the nature of beneficial discipline. Timothy was to feed on the word of God. He was to be constantly nourished in and trained by its teachings (4:6). “Godless myths and old wives’ tales” (4:7) refer to the Jewish myths mentioned in 1:4. Satan loves to get believers sidetracked to speculations on religious trivia. The phrase “train yourself” (4:7) comes from the Greek verb from which the English word “gymnasium” is derived. Like the disciplined athlete, the Christian is to pursue the development of his spiritual life. This is a continued corrective to the severity of 4:3. Profitable teaching, not fables, is needed.
First Timothy 4:9–10 refers back to 2:3–4. Timothy was to strive for the maturity that counts (4:11–16). The verbs in 4:11 encourage Timothy to keep on prescribing and teaching these things. Paul kept going back to the basics. Modeling is an essential component to education (4:12). Paul listed five areas in which Timothy should serve as an example. Timothy’s young age was not of ultimate importance. All three terms of 4:13 describe an area of public ministry: “reading” Scripture in worship services, “preaching” people to respond, and “teaching”—formal instruction based on the word of God.
In 4:14 it is debated whether Paul was referring to Timothy’s spiritual gift or his spiritual office. Spiritual gifts are divine enablement’s for service in the body of Christ. The laying on of the elders’ hands, an act of identification (Acts 13:3), accompanied Timothy’s prophetic training. The result of Timothy’s training and “gift” was a transparent character (4:15–16). “Save” (4:16) refers to deliverance from the reigning power and influence of sin, the present aspect of salvation (also referred to as sanctification).
Discussion & Reflection question
Paul tells Timothy not to “neglect his gift.” One, do you know what your gifts are and two are you using them or neglecting them?
Sunday, January 31, 2010
week 19 day 1
Read 1 Timothy 3
http://www.biblegateway.com/passage/?search=1+Timothy+3&version=NIV
3::1 True and effective leadership supports and serves God’s truth. The point of this section is to make sure that a person with a great desire for leadership (3:1) has the appropriate character. The problem was not with desiring to be a leader. It was with being qualified to be a leader. Leadership is not something a person gets just because he wants it. “Overseer” or Elder (3:1) emphasizes the responsibility of giving oversight and emphasizes the dignity and maturity required for the office (cf. Titus 1:5, 7). The stress on these qualifications was the moral and spiritual qualities necessary to give leadership to God’s people. The first and last qualifications are foundational (3:1, 7). The others are more specific.
3:2–7 “above reproach” (3:2) summarizes all the qualifying characteristics that follow. “Must be” (3:2) controls all the traits that follow. “Faithful to his wife” refers to a character trait: a faithful husband or a sexually controlled single person. The expression literally reads “one wife’s husband.” The grammar also suggests that character, not just a head count of wives is in view. To be qualified for the office of elder, a married man must be faithful to his one wife. With reference to women, see 1 Timothy 5:9, 14–15. The temperate man knows his functions and limitations and is able to exercise his abilities accordingly. Enjoy having guests in his home (3:2) is related to Exodus 22:21–22. The elder must have a household that can be run similarly to the household of God. The home always reflects the character and ability of its leader.
3:8–10 The deacon is just as important as an overseer. The word “deacon” literally means “servant.” The term can be used of an officer in the church or in an unofficial sense of anyone who serves (cf. Eph. 6:21). The origin of the office of deacon can be traced to Acts 6:1–6. The qualifications are similar to those of the elder. Dignity is related to that which produces worship. A deacon is dignified if signs of a higher order can be detected in him (cf. also 1 Tim. 2:2; 3:4). Three negatives follow which further define and explain dignity. Conscience (3:9) is the source of love (cf. 1:5, 19). The deacon also is worthy of being tested to ascertain that he is blameless. The “likewise” (3:8) presumes the testing of elders. Lest some should think that the lesser office of deacon does not require this, Paul adds this emphatic command.
3:11 The women mentioned in 3:11 are logically related to deacons. But the Greek word for women does not necessarily mean wives. It is debated whether the women mentioned here refer to the wives of deacons or to deaconesses. If they were deaconesses, one would expect that they would be mentioned after the discussion of deacons. The placement of the verse in the middle of the paragraph about deacons seems to suggest that they were the wives of deacons. Yet one wonders why this qualification would be mentioned for deacons and not for elders (cf. 3:1–7). It has been suggested that deacons could be men or women and that verse 11 just adds qualifications relevant for those deacons who are female. It is oriented to an office of deacon relative to women. Phoebe is called a deaconess (Rom. 16:1), but this may reflect the unofficial use of the word (“service”) as in 1 Corinthians 16:15.
3:12–13 Paul returns to the office of deacon to stress further qualifications (3:12) and rewards (3:13).
3:14–16 Paul revealed at this point the purpose of his letter to Timothy: it was to inform his associate and the church at Ephesus concerning the proper conduct of members in the local church. The “mystery of godliness” (3:16) is the bringing together of the spheres of heaven and earth in the incarnation of Christ. It focuses on Christ, who is able to produce a life of godliness in those who trust him. This verse may have been an early creed or perhaps a Christian hymn. This verse details the “truth” that is upheld by the church. That definition functions to underscore the importance of qualified church leadership. Leaders support the truth of Christ by their lives.
Discussion question & reflection question
Paul says in verse 7 that the leaders of the church should have a good reputation with outsiders. Do you think that statement should go beyond the leaders of the church? Why?
http://www.biblegateway.com/passage/?search=1+Timothy+3&version=NIV
3::1 True and effective leadership supports and serves God’s truth. The point of this section is to make sure that a person with a great desire for leadership (3:1) has the appropriate character. The problem was not with desiring to be a leader. It was with being qualified to be a leader. Leadership is not something a person gets just because he wants it. “Overseer” or Elder (3:1) emphasizes the responsibility of giving oversight and emphasizes the dignity and maturity required for the office (cf. Titus 1:5, 7). The stress on these qualifications was the moral and spiritual qualities necessary to give leadership to God’s people. The first and last qualifications are foundational (3:1, 7). The others are more specific.
3:2–7 “above reproach” (3:2) summarizes all the qualifying characteristics that follow. “Must be” (3:2) controls all the traits that follow. “Faithful to his wife” refers to a character trait: a faithful husband or a sexually controlled single person. The expression literally reads “one wife’s husband.” The grammar also suggests that character, not just a head count of wives is in view. To be qualified for the office of elder, a married man must be faithful to his one wife. With reference to women, see 1 Timothy 5:9, 14–15. The temperate man knows his functions and limitations and is able to exercise his abilities accordingly. Enjoy having guests in his home (3:2) is related to Exodus 22:21–22. The elder must have a household that can be run similarly to the household of God. The home always reflects the character and ability of its leader.
3:8–10 The deacon is just as important as an overseer. The word “deacon” literally means “servant.” The term can be used of an officer in the church or in an unofficial sense of anyone who serves (cf. Eph. 6:21). The origin of the office of deacon can be traced to Acts 6:1–6. The qualifications are similar to those of the elder. Dignity is related to that which produces worship. A deacon is dignified if signs of a higher order can be detected in him (cf. also 1 Tim. 2:2; 3:4). Three negatives follow which further define and explain dignity. Conscience (3:9) is the source of love (cf. 1:5, 19). The deacon also is worthy of being tested to ascertain that he is blameless. The “likewise” (3:8) presumes the testing of elders. Lest some should think that the lesser office of deacon does not require this, Paul adds this emphatic command.
3:11 The women mentioned in 3:11 are logically related to deacons. But the Greek word for women does not necessarily mean wives. It is debated whether the women mentioned here refer to the wives of deacons or to deaconesses. If they were deaconesses, one would expect that they would be mentioned after the discussion of deacons. The placement of the verse in the middle of the paragraph about deacons seems to suggest that they were the wives of deacons. Yet one wonders why this qualification would be mentioned for deacons and not for elders (cf. 3:1–7). It has been suggested that deacons could be men or women and that verse 11 just adds qualifications relevant for those deacons who are female. It is oriented to an office of deacon relative to women. Phoebe is called a deaconess (Rom. 16:1), but this may reflect the unofficial use of the word (“service”) as in 1 Corinthians 16:15.
3:12–13 Paul returns to the office of deacon to stress further qualifications (3:12) and rewards (3:13).
3:14–16 Paul revealed at this point the purpose of his letter to Timothy: it was to inform his associate and the church at Ephesus concerning the proper conduct of members in the local church. The “mystery of godliness” (3:16) is the bringing together of the spheres of heaven and earth in the incarnation of Christ. It focuses on Christ, who is able to produce a life of godliness in those who trust him. This verse may have been an early creed or perhaps a Christian hymn. This verse details the “truth” that is upheld by the church. That definition functions to underscore the importance of qualified church leadership. Leaders support the truth of Christ by their lives.
Discussion question & reflection question
Paul says in verse 7 that the leaders of the church should have a good reputation with outsiders. Do you think that statement should go beyond the leaders of the church? Why?
Wednesday, January 27, 2010
day 5
Read 1 Timothy 2
http://www.biblegateway.com/passage/?search=1%20Timothy+2&version=NIV
How is Timothy to carry out his mission of keeping the focus of the Ephesian church on sound doctrine and thus help them grow in love? First, he is to urge that the church pray for rulers—that the Christian might live peacefully in society and spread the Gospel (2:1–7). Within the church men are to maintain holiness and unity (v. 8), while women dress and behave in ways appropriate to those who worship God (vv. 9–10). In a much–debated passage, Paul also seems to restrict women from the role of those who give authoritative teaching in the church. And Paul bases his instruction on a theological rather than cultural argument (vv. 11–15).
Reflection and discussion question
How do you feel when you read verses 11 and 12?
http://www.biblegateway.com/passage/?search=1%20Timothy+2&version=NIV
How is Timothy to carry out his mission of keeping the focus of the Ephesian church on sound doctrine and thus help them grow in love? First, he is to urge that the church pray for rulers—that the Christian might live peacefully in society and spread the Gospel (2:1–7). Within the church men are to maintain holiness and unity (v. 8), while women dress and behave in ways appropriate to those who worship God (vv. 9–10). In a much–debated passage, Paul also seems to restrict women from the role of those who give authoritative teaching in the church. And Paul bases his instruction on a theological rather than cultural argument (vv. 11–15).
Reflection and discussion question
How do you feel when you read verses 11 and 12?
Read 1 Timothy 1
http://www.biblegateway.com/passage/?search=1+Timothy+1&version=NIV
This letter was addressed to Timothy (1:2) but speaks to a broader audience (6:21 has the plural form of “you”). Timothy was first met by Paul on Paul’s second missionary journey (Acts 16:1–3). Lystra was apparently Timothy’s home. His father was a Greek, and his mother, Eunice, and grandmother, Lois, were devout Jews (Acts 16:1; 2 Tim. 1:5). Timothy had been trained in the Old Testament Scriptures (2 Tim. 3:14–15) and may have been converted by Paul on his first visit to Lystra (Acts 14:6–7; 1 Cor. 4:17; 1 Tim. 1:2). The words “my true son in the faith” suggest that Timothy was converted under Paul’s ministry. Timothy worked with Paul on his missionary journeys (Acts 16:3; 17:14–15; 19:22; 1 Cor. 4:17; 16:10; 1 Thess. 3:1–2). He joined Paul and Silas when they traveled through the region of Lystra and Derbe on the second missionary journey (Acts 16:1–3) and faithfully served Paul during his second and third missionary journeys as well. He was with Paul during his first Roman imprisonment (Phil. 1:1; 2:19–24; Col. 1:1; Philem. 1:1). Timothy was his close companion and is associated with him in writing Philippians, Colossians, and Philemon. After Paul’s release from Roman imprisonment, Timothy was appointed to lead the church at Ephesus (1 Tim. 1:3; 2 Tim. 1:16–18; 4:19). Timothy was also imprisoned (Heb. 13:23). Timothy was a prime example of a servant of God (Phil. 2:20–22). At the time Paul wrote 1 Timothy he expected to return to Ephesus, but he wrote this letter to give Timothy some directions for his ministry in case he should be delayed (cf. 1 Tim. 3:14–15).
Paul sent Timothy on a troubleshooting mission to Ephesus (1:1–3a). Timothy’s mission: to silence false teaching so that the Gospel’s truth might produce its fruit of love (vv. 3b–5). Too many would–be teachers of the law ramble on without knowing what they’re talking about. They fail to realize that laws are passed against sins—and thus are irrelevant to the good men who would not break them anyway! (vv. 6–11)
As for Paul, he is eternally thankful that God saves sinners and transforms them into His servants (vv. 12–15). In fact, Paul sees himself as history’s clearest example that God’s mercy reaches the worst of sinners, a source of hope for others wanting to believe and receive eternal life (v. 16). No wonder Paul breaks out in a doxology of praise! (v. 17)
As for Timothy, he must hold on to faith and a good conscience and so fulfill his promise (vv. 18–20).
Discussion question
What is Paul saying when in verse he says “ handed over to Satan to be taught not to blaspheme?”
Reflection question
http://www.biblegateway.com/passage/?search=1+Timothy+1&version=NIV
This letter was addressed to Timothy (1:2) but speaks to a broader audience (6:21 has the plural form of “you”). Timothy was first met by Paul on Paul’s second missionary journey (Acts 16:1–3). Lystra was apparently Timothy’s home. His father was a Greek, and his mother, Eunice, and grandmother, Lois, were devout Jews (Acts 16:1; 2 Tim. 1:5). Timothy had been trained in the Old Testament Scriptures (2 Tim. 3:14–15) and may have been converted by Paul on his first visit to Lystra (Acts 14:6–7; 1 Cor. 4:17; 1 Tim. 1:2). The words “my true son in the faith” suggest that Timothy was converted under Paul’s ministry. Timothy worked with Paul on his missionary journeys (Acts 16:3; 17:14–15; 19:22; 1 Cor. 4:17; 16:10; 1 Thess. 3:1–2). He joined Paul and Silas when they traveled through the region of Lystra and Derbe on the second missionary journey (Acts 16:1–3) and faithfully served Paul during his second and third missionary journeys as well. He was with Paul during his first Roman imprisonment (Phil. 1:1; 2:19–24; Col. 1:1; Philem. 1:1). Timothy was his close companion and is associated with him in writing Philippians, Colossians, and Philemon. After Paul’s release from Roman imprisonment, Timothy was appointed to lead the church at Ephesus (1 Tim. 1:3; 2 Tim. 1:16–18; 4:19). Timothy was also imprisoned (Heb. 13:23). Timothy was a prime example of a servant of God (Phil. 2:20–22). At the time Paul wrote 1 Timothy he expected to return to Ephesus, but he wrote this letter to give Timothy some directions for his ministry in case he should be delayed (cf. 1 Tim. 3:14–15).
Paul sent Timothy on a troubleshooting mission to Ephesus (1:1–3a). Timothy’s mission: to silence false teaching so that the Gospel’s truth might produce its fruit of love (vv. 3b–5). Too many would–be teachers of the law ramble on without knowing what they’re talking about. They fail to realize that laws are passed against sins—and thus are irrelevant to the good men who would not break them anyway! (vv. 6–11)
As for Paul, he is eternally thankful that God saves sinners and transforms them into His servants (vv. 12–15). In fact, Paul sees himself as history’s clearest example that God’s mercy reaches the worst of sinners, a source of hope for others wanting to believe and receive eternal life (v. 16). No wonder Paul breaks out in a doxology of praise! (v. 17)
As for Timothy, he must hold on to faith and a good conscience and so fulfill his promise (vv. 18–20).
Discussion question
What is Paul saying when in verse he says “ handed over to Satan to be taught not to blaspheme?”
Reflection question
Tuesday, January 26, 2010
Read Chapter 6
http://www.biblegateway.com/passage/?search=Ephesians+6&version=NIV
6:1–4 Obedience to parents can amount to obedience to God (Exod. 20:12; cf. also Deut. 5:16). A child’s obedience led to a long life. This was especially true in the Old Testament where disobedience leads to death (Exod. 21:15, 17). Paul also described the father’s proper relationship to his children (6:4). Fathers are to be gentle and patient like the Lord and are to avoid provoking their children.
6:5–9 The Bible does not advocate slavery but rather assumes it as part of the cultural setting. Slavery was not instituted by God but by sinful and fallen man. What God does through his word is to regulate this evil until such a time as it is recognized as morally wrong and is changed. What Paul emphasized is one’s perspective on slavery (cf. Gal. 3:28; 1 Cor. 7:20–23). Paul’s word of admonition to the masters is like his word to fathers in Ephesians 6:4. Paul added a command for seeing the position of master in perspective. Paul reminded them that slave and slave owner alike are servants to the Master in heaven.
6:10–12 What kind of armor is available to protect believers from the evil in this world? (cf. 6:14–20). The armor comes from the Lord’s mighty power (6:10). Paul called believers to arms so that they would be able to stand firm against the attacks of the devil. The God who calls believers to receive blessings in the “heavenly realms” (cf. 1:3) also provides armor for the struggle with evil in that same realm.
6:13–20 Note the pervasive use of the Old Testament throughout this section: Isaiah 11:5 and 59:17 in 6:14; Isaiah 52:7 in 6:15; Psalm 7:10, 13 in 6:16; Isaiah 59:17 in 6:17; and Isaiah 49:2 in 6:17. These passages speak of God’s great and promised redemption through his Messiah. The armor of God is not something the believers put on to fight on their own. The armor is Christ himself. Putting on the armor is equivalent to putting on Christ. The power of Christ is sufficient to stand against all evil and temptation that a believer will encounter.
Paul wrote this letter from Rome where he was under the custody of Roman soldiers (cf. Acts 28:16). Knowing that his readers would be familiar with the dress and armor of Roman soldiers, Paul used this imagery to communicate a spiritual message. Roman soldiers used a sturdy belt (6:14) to fasten their sword to their body. A soldier girded in such a manner would be recognized as being on active duty. Paul wanted believers to gird themselves with “truth,” the foundation for all spiritual activity.
The soldier’s body armor (6:14), made of bronze scales or plates sewn on leather, protected his front and sometimes his back. Paul exhorted believers to find their protection in righteousness.
Roman soldiers prepared for battle by putting on shoes that had short nails in their soles (6:15). These enabled them to stand firm and avoid slipping on the ground. Paul wanted believers to prepare themselves for spiritual battle with the gospel of peace. The Old Testament allusion is to Isaiah 52:7.
Two types of shields were used by Roman soldiers: a large shield that protected the whole body and was carried by the infantry, and a smaller shield, made of wood overlaid with leather, which was carried by the archers (6:16). Paul wanted the believers to take up the shield that consists of faith.
In 6:17 Paul quoted Isaiah 59:17. The soldier’s helmet, made of metal or leather, was designed to protect his head, the most vital part of the body. The helmet of “salvation” is the helmet that consists of salvation and protects the believer’s spiritual destiny. The sword, a two-foot, double-edged blade, was the soldier’s most important weapon. He was trained to stab instead of swing and cut. The “sword of the Spirit” is the only offensive weapon mentioned. It is supplied by the Holy Spirit and is identified as the utterance or spoken word of God (cf. Heb. 4:12). Although Paul was under house arrest during his Roman imprisonment (Acts 28:16), he was probably chained to a Roman soldier and had these images before him as he wrote this letter (Acts 28:20).
6:21–22 Tychicus apparently carried the letter to the readers in Ephesus and Asia Minor for Paul (6:21; Col. 4:7). Paul’s report as to how he was doing was linked to his situation as “God’s ambassador” in “chains” (3:1; 4:1; 6:20). Paul, who was in a situation that most would consider difficult, was sending a letter and messenger to bring encouragement and comfort to the Ephesian Christians.
Discussion and reflection
What piece of armor do you/we need the most in our lives right now?
http://www.biblegateway.com/passage/?search=Ephesians+6&version=NIV
6:1–4 Obedience to parents can amount to obedience to God (Exod. 20:12; cf. also Deut. 5:16). A child’s obedience led to a long life. This was especially true in the Old Testament where disobedience leads to death (Exod. 21:15, 17). Paul also described the father’s proper relationship to his children (6:4). Fathers are to be gentle and patient like the Lord and are to avoid provoking their children.
6:5–9 The Bible does not advocate slavery but rather assumes it as part of the cultural setting. Slavery was not instituted by God but by sinful and fallen man. What God does through his word is to regulate this evil until such a time as it is recognized as morally wrong and is changed. What Paul emphasized is one’s perspective on slavery (cf. Gal. 3:28; 1 Cor. 7:20–23). Paul’s word of admonition to the masters is like his word to fathers in Ephesians 6:4. Paul added a command for seeing the position of master in perspective. Paul reminded them that slave and slave owner alike are servants to the Master in heaven.
6:10–12 What kind of armor is available to protect believers from the evil in this world? (cf. 6:14–20). The armor comes from the Lord’s mighty power (6:10). Paul called believers to arms so that they would be able to stand firm against the attacks of the devil. The God who calls believers to receive blessings in the “heavenly realms” (cf. 1:3) also provides armor for the struggle with evil in that same realm.
6:13–20 Note the pervasive use of the Old Testament throughout this section: Isaiah 11:5 and 59:17 in 6:14; Isaiah 52:7 in 6:15; Psalm 7:10, 13 in 6:16; Isaiah 59:17 in 6:17; and Isaiah 49:2 in 6:17. These passages speak of God’s great and promised redemption through his Messiah. The armor of God is not something the believers put on to fight on their own. The armor is Christ himself. Putting on the armor is equivalent to putting on Christ. The power of Christ is sufficient to stand against all evil and temptation that a believer will encounter.
Paul wrote this letter from Rome where he was under the custody of Roman soldiers (cf. Acts 28:16). Knowing that his readers would be familiar with the dress and armor of Roman soldiers, Paul used this imagery to communicate a spiritual message. Roman soldiers used a sturdy belt (6:14) to fasten their sword to their body. A soldier girded in such a manner would be recognized as being on active duty. Paul wanted believers to gird themselves with “truth,” the foundation for all spiritual activity.
The soldier’s body armor (6:14), made of bronze scales or plates sewn on leather, protected his front and sometimes his back. Paul exhorted believers to find their protection in righteousness.
Roman soldiers prepared for battle by putting on shoes that had short nails in their soles (6:15). These enabled them to stand firm and avoid slipping on the ground. Paul wanted believers to prepare themselves for spiritual battle with the gospel of peace. The Old Testament allusion is to Isaiah 52:7.
Two types of shields were used by Roman soldiers: a large shield that protected the whole body and was carried by the infantry, and a smaller shield, made of wood overlaid with leather, which was carried by the archers (6:16). Paul wanted the believers to take up the shield that consists of faith.
In 6:17 Paul quoted Isaiah 59:17. The soldier’s helmet, made of metal or leather, was designed to protect his head, the most vital part of the body. The helmet of “salvation” is the helmet that consists of salvation and protects the believer’s spiritual destiny. The sword, a two-foot, double-edged blade, was the soldier’s most important weapon. He was trained to stab instead of swing and cut. The “sword of the Spirit” is the only offensive weapon mentioned. It is supplied by the Holy Spirit and is identified as the utterance or spoken word of God (cf. Heb. 4:12). Although Paul was under house arrest during his Roman imprisonment (Acts 28:16), he was probably chained to a Roman soldier and had these images before him as he wrote this letter (Acts 28:20).
6:21–22 Tychicus apparently carried the letter to the readers in Ephesus and Asia Minor for Paul (6:21; Col. 4:7). Paul’s report as to how he was doing was linked to his situation as “God’s ambassador” in “chains” (3:1; 4:1; 6:20). Paul, who was in a situation that most would consider difficult, was sending a letter and messenger to bring encouragement and comfort to the Ephesian Christians.
Discussion and reflection
What piece of armor do you/we need the most in our lives right now?
Monday, January 25, 2010
Read Ephesians 5
http://www.biblegateway.com/passage/?search=Ephesians+5&version=NIV
5:3–14 “Those who are disobedient” (5:6) are unbelievers who are characterized by disobedience to God. Paul admonished the believers to walk in the light, a metaphor for a life of holiness. While spiritual darkness is the realm of unbelievers, light is the realm of Christians (Col. 1:12–13; John 8:12; 12:35). Believers expose the things of darkness (5:11) by living differently (4:17–24), walking with God (1 John 1:7), being a light (Matt. 5:14–16), and rebuking sin (2 Tim. 3:16). Paul’s quotes in Ephesians 5:14 were probably taken from Isaiah 26:19 and 60:1. This verse contains a sample of how one might reprove a sinner.
5:15–17 Since the time is short and the days are evil, a Christian’s use of time needs redeeming or he will use it as most do—for evil. Make the most of every opportunity (5:16; “Redeeming the time,” kjv) means to “buy it back”—to use wisely the short time that believers do have (cf. John 9:4). This demands an understanding of what evil is in the first place and an understanding of God’s will. From this knowledge should follow action; Christians should use their time pursuing that which avoids evil and works to fulfill God’s will.
5:18–21 Paul had already shown that the Spirit’s power was behind the Christians’ victories (1:13–14; 1:19–21; 2:18; 3:16; 4:4, 30). Ephesus was a center for the cult of Dionysus (Greek, “Bacchus”), the god of wine. Celebrations in honor of Dionysus emphasized fertility, sex, and intoxication. Intoxication would allow Dionysus to control the body of the worshiper. Thus the worshiper would do the will of the deity. Paul was saying in 5:18, Don’t be filled with the spirit of Dionysus through wine, but be filled with the true and living God by his Spirit. Paul’s key illustration of being wise was to be filled with the Spirit for all the behaviors he described in 5:19–6:9. Paul described that fullness in several ways: speaking and singing (5:19), thankfulness (5:20), and submission (5:21).
The last point, submission, receives detailed development (submission in marriage, 5:22–33; submission of children to parents, 6:1–4; submission of slaves to masters, 6:5–9). In each area of submission Paul was careful to exhort those commanding the submission to show love to those under them, not to abuse them (husbands, 5:25–33; fathers, 6:4; masters, 6:9).
This passage further explains what Paul meant by laying aside the old self and putting on the new self (4:22–25). The acts of speaking, thankfulness, and submission show what believers should “put on” in the fullness of the Spirit’s power and intention for their “walk” with God in Christ. They are visible manifestations of the grace and power that belong to believers in the “heavenly realms.” Paul desired that the believers wake up and, with enlightened hearts, realize the power for life that God has given (3:14–21). All Christians possess God’s fullness through Christ (1:23).
In 5:21 many have thought that Paul was teaching the principle of mutual submission of all believers to each other. Rather, Paul enjoined believers to submit themselves to and obey rightful authorities. He then proceeded to give some specific examples of proper submission—wives to husbands, children to parents, slaves to masters (5:22–6:9)
5:22–24 The submission of the wife to her husband does not suggest inequality, for Christ was in submission to the Father but was also his equal (John 14:9; 17:22; 1 Cor. 11:3; Phil. 2:6–8). The relationship between the husband and wife is one governed by unselfish love, where both meet the needs of each other.
5:25–33 Husbands are to have a Christ-like passion to bring their wives into deeper purity and holiness before God. Christ’s sacrificial love for the church is set forth as the pattern for the husband’s love for his wife. Husbands ought to consider whether they are loving their wives according to this pattern. Paul quoted Genesis 2:24, the scriptural basis for marriage (5:31). There is a symbolic purpose in marriage (5:32). The union is designed to be a reflection of the relationship between Christ and his church.
Discussion and reflection question
Verse 21 says that we should “submit to one another out of reference for Christ.” What does that mean to you?
http://www.biblegateway.com/passage/?search=Ephesians+5&version=NIV
5:3–14 “Those who are disobedient” (5:6) are unbelievers who are characterized by disobedience to God. Paul admonished the believers to walk in the light, a metaphor for a life of holiness. While spiritual darkness is the realm of unbelievers, light is the realm of Christians (Col. 1:12–13; John 8:12; 12:35). Believers expose the things of darkness (5:11) by living differently (4:17–24), walking with God (1 John 1:7), being a light (Matt. 5:14–16), and rebuking sin (2 Tim. 3:16). Paul’s quotes in Ephesians 5:14 were probably taken from Isaiah 26:19 and 60:1. This verse contains a sample of how one might reprove a sinner.
5:15–17 Since the time is short and the days are evil, a Christian’s use of time needs redeeming or he will use it as most do—for evil. Make the most of every opportunity (5:16; “Redeeming the time,” kjv) means to “buy it back”—to use wisely the short time that believers do have (cf. John 9:4). This demands an understanding of what evil is in the first place and an understanding of God’s will. From this knowledge should follow action; Christians should use their time pursuing that which avoids evil and works to fulfill God’s will.
5:18–21 Paul had already shown that the Spirit’s power was behind the Christians’ victories (1:13–14; 1:19–21; 2:18; 3:16; 4:4, 30). Ephesus was a center for the cult of Dionysus (Greek, “Bacchus”), the god of wine. Celebrations in honor of Dionysus emphasized fertility, sex, and intoxication. Intoxication would allow Dionysus to control the body of the worshiper. Thus the worshiper would do the will of the deity. Paul was saying in 5:18, Don’t be filled with the spirit of Dionysus through wine, but be filled with the true and living God by his Spirit. Paul’s key illustration of being wise was to be filled with the Spirit for all the behaviors he described in 5:19–6:9. Paul described that fullness in several ways: speaking and singing (5:19), thankfulness (5:20), and submission (5:21).
The last point, submission, receives detailed development (submission in marriage, 5:22–33; submission of children to parents, 6:1–4; submission of slaves to masters, 6:5–9). In each area of submission Paul was careful to exhort those commanding the submission to show love to those under them, not to abuse them (husbands, 5:25–33; fathers, 6:4; masters, 6:9).
This passage further explains what Paul meant by laying aside the old self and putting on the new self (4:22–25). The acts of speaking, thankfulness, and submission show what believers should “put on” in the fullness of the Spirit’s power and intention for their “walk” with God in Christ. They are visible manifestations of the grace and power that belong to believers in the “heavenly realms.” Paul desired that the believers wake up and, with enlightened hearts, realize the power for life that God has given (3:14–21). All Christians possess God’s fullness through Christ (1:23).
In 5:21 many have thought that Paul was teaching the principle of mutual submission of all believers to each other. Rather, Paul enjoined believers to submit themselves to and obey rightful authorities. He then proceeded to give some specific examples of proper submission—wives to husbands, children to parents, slaves to masters (5:22–6:9)
5:22–24 The submission of the wife to her husband does not suggest inequality, for Christ was in submission to the Father but was also his equal (John 14:9; 17:22; 1 Cor. 11:3; Phil. 2:6–8). The relationship between the husband and wife is one governed by unselfish love, where both meet the needs of each other.
5:25–33 Husbands are to have a Christ-like passion to bring their wives into deeper purity and holiness before God. Christ’s sacrificial love for the church is set forth as the pattern for the husband’s love for his wife. Husbands ought to consider whether they are loving their wives according to this pattern. Paul quoted Genesis 2:24, the scriptural basis for marriage (5:31). There is a symbolic purpose in marriage (5:32). The union is designed to be a reflection of the relationship between Christ and his church.
Discussion and reflection question
Verse 21 says that we should “submit to one another out of reference for Christ.” What does that mean to you?
Sunday, January 24, 2010
week 18 day 1
Read Ephesians 4
http://www.biblegateway.com/passage/?search=Ephesians+4&version=NIV
Paul now urges attitudes which express love and maintain unity (4:1–3). He reminds the Ephesians of all that binds Christians together (vv. 4–5). This unity is essential, for God has provided His church with gifted persons (vv. 6–10) who are to equip God’s people for those “works of service” which enable the body to mature and to build itself up in love. Such growth demands that each part does its own work and so contribute to the whole (vv. 11–16).
Here Paul’s letter takes a new tack. The church is the body of Christ. As such it is His representative in the world. We are to reject all that corrupts and “be like God in true righteousness and holiness” (vv. 17–24). To accomplish this we must maintain intimate relationships within the church fellowship (vv. 25–28). We must rid ourselves of hostility, in favor of treating one another as God treats us in Christ (vv. 29–32).
Discussion question
Verse 15 tells us to speak the truth in love. What does that mean? Do you or do you not do this?
Reflection question
Of all the commands this chapter gives us, what command is God trying to communicate to YOU?
http://www.biblegateway.com/passage/?search=Ephesians+4&version=NIV
Paul now urges attitudes which express love and maintain unity (4:1–3). He reminds the Ephesians of all that binds Christians together (vv. 4–5). This unity is essential, for God has provided His church with gifted persons (vv. 6–10) who are to equip God’s people for those “works of service” which enable the body to mature and to build itself up in love. Such growth demands that each part does its own work and so contribute to the whole (vv. 11–16).
Here Paul’s letter takes a new tack. The church is the body of Christ. As such it is His representative in the world. We are to reject all that corrupts and “be like God in true righteousness and holiness” (vv. 17–24). To accomplish this we must maintain intimate relationships within the church fellowship (vv. 25–28). We must rid ourselves of hostility, in favor of treating one another as God treats us in Christ (vv. 29–32).
Discussion question
Verse 15 tells us to speak the truth in love. What does that mean? Do you or do you not do this?
Reflection question
Of all the commands this chapter gives us, what command is God trying to communicate to YOU?
Thursday, January 21, 2010
Read Ephesians 3
http://www.biblegateway.com/passage/?search=Ephesians+3&version=NIV
3:1–7 Paul was a prisoner on the readers’ behalf (3:1). The thought is interrupted from 3:2–13 and resumes in 3:14. Paul wrote this epistle while he was a prisoner in Rome (Acts 28:16). Paul’s “administration” (3:2) was the message of God’s grace given to him as the apostle to the Gentiles (Gal. 2:7). Paul next began to develop the concept of the “mystery” that he introduced in 1:9. Paul made no claim to be the sole recipient of this revelation (3:5). His digression on the place of the Gentiles in Christ stressed their equality in the mystery of Christ. The plan (3:4) was not that Gentiles would someday be included in salvation. That had been known since Genesis 12:3 (“all the families of the earth”). The mystery centered on Gentile status as fellow heirs (3:6) to God’s promises to the Jews. Note the word “together” in 3:6 is used to drive the point of equality home. The mystery was not that Gentiles would receive spiritual blessing (cf. Joel 2:28; Amos 9:12), but that Jew and Gentile would be united on an equal basis in one body, sharing a spiritual inheritance in the promises of God.
3:8–13 Paul went on to point out that sufferings are a glory, not something to be avoided. In light of all that God had done for the believing Gentiles (3:2–12), Paul asked that they not let his problems cause them to lose heart. Instead he enlightened their hearts to the glory hidden in tribulation. Paul also spoke of not losing heart in 2 Corinthians 4:1, 16.
3:14–19 The first section of the epistle (Eph. 1–3) concludes with the apostle’s second prayer for the spiritual lives of the believers. He returned to the themes of power (3:18; cf. 1:19) and the importance of a Christ-indwelling heart (3:19; cf. 1:18). It takes the power of the Spirit to allow the unhindered dwelling of Christ in the heart. Sin is unsettling. To understand (3:18. 19) the love of Christ could only come from the settled presence of Christ in the believers’ lives. That fullness is the purpose of this letter regarding “your heart be enlightened” (1:18).
3:20–21 Paul’s praise of God and his power pushed the perspective of his readers beyond what they could ask and conceive—to the infinite capabilities of God’s power. God can do far more with and through those who believe in him than those people can ask for or even think about.
Discussion and Reflection question
Paul prays another powerful prayer (3:14-21). This is one of my favorite of Paul’s prayers. What part of this prayer speaks to you?
http://www.biblegateway.com/passage/?search=Ephesians+3&version=NIV
3:1–7 Paul was a prisoner on the readers’ behalf (3:1). The thought is interrupted from 3:2–13 and resumes in 3:14. Paul wrote this epistle while he was a prisoner in Rome (Acts 28:16). Paul’s “administration” (3:2) was the message of God’s grace given to him as the apostle to the Gentiles (Gal. 2:7). Paul next began to develop the concept of the “mystery” that he introduced in 1:9. Paul made no claim to be the sole recipient of this revelation (3:5). His digression on the place of the Gentiles in Christ stressed their equality in the mystery of Christ. The plan (3:4) was not that Gentiles would someday be included in salvation. That had been known since Genesis 12:3 (“all the families of the earth”). The mystery centered on Gentile status as fellow heirs (3:6) to God’s promises to the Jews. Note the word “together” in 3:6 is used to drive the point of equality home. The mystery was not that Gentiles would receive spiritual blessing (cf. Joel 2:28; Amos 9:12), but that Jew and Gentile would be united on an equal basis in one body, sharing a spiritual inheritance in the promises of God.
3:8–13 Paul went on to point out that sufferings are a glory, not something to be avoided. In light of all that God had done for the believing Gentiles (3:2–12), Paul asked that they not let his problems cause them to lose heart. Instead he enlightened their hearts to the glory hidden in tribulation. Paul also spoke of not losing heart in 2 Corinthians 4:1, 16.
3:14–19 The first section of the epistle (Eph. 1–3) concludes with the apostle’s second prayer for the spiritual lives of the believers. He returned to the themes of power (3:18; cf. 1:19) and the importance of a Christ-indwelling heart (3:19; cf. 1:18). It takes the power of the Spirit to allow the unhindered dwelling of Christ in the heart. Sin is unsettling. To understand (3:18. 19) the love of Christ could only come from the settled presence of Christ in the believers’ lives. That fullness is the purpose of this letter regarding “your heart be enlightened” (1:18).
3:20–21 Paul’s praise of God and his power pushed the perspective of his readers beyond what they could ask and conceive—to the infinite capabilities of God’s power. God can do far more with and through those who believe in him than those people can ask for or even think about.
Discussion and Reflection question
Paul prays another powerful prayer (3:14-21). This is one of my favorite of Paul’s prayers. What part of this prayer speaks to you?
Wednesday, January 20, 2010
Read Ephesians 2
http://www.biblegateway.com/passage/?search=Ephesians+2&version=NIV
2:1–3 Two kinds of walk are compared throughout the letter: (1) the dead person’s walk in sin (2:1–3) and (2) the living person’s walk in love (2:4–7; 5:1–2). Prior to regeneration, the Ephesians were spiritually dead (Rom. 5:12). The “ruler of the kingdom of the air” (2:2) could refer to Satan (6:12; cf. John 12:31). Those “those who are disobedient” (2:2) are unbelievers who are characterized by their disobedience.
2:4–7 Paul dredged up the dirt from the past only to show the grace of the present. The passage moves from “you were dead” (2:1) to But God (2:4) to Don’t forget (2:11) to But now you belong to Christ Jesus (2:13). The past provides the context for the appreciation of the grace given by God in the present. When God’s mercy meets mankind’s deadness, his grace brings exalted life. Only that context of past sins can enlighten people’s hearts to the wonderful power of God’s present grace.
Salvation is based on God’s attitude of mercy and motivated by his agape love (2:4; cf. John 3:16). Ephesians 2:5 contains the solution to the state of spiritual death set forth in 2:1. The parenthesis “ it is by grace you have been saved” is expanded in 2:8. The key word “seated” (2:6) indicates the believers’ position in Christ as partakers of a finished, accomplished redemption. By virtue of the union of believers in Christ, they are positionally already in heaven. Christ’s exaltation was their exaltation (2:6). The believers’ deep need for grace will form the context for their eternal praise of God in the ages to come (2:7). They will remember their former need so that they can, with perfectly enlightened hearts, praise God.
2:8–10 The “gift from God” (2:8) refers to the salvation promised to all who believe. To get the overall thrust of this section, read 2:11 directly after 2:1–2. Salvation is provided through God’s grace and received on the basis of faith in God’s promise of forgiveness because of Christ’s shed blood. Good works are also a gift (2:10) from the God who made all creation. While good works cannot save (2:9), they always accompany salvation and are the result and evidence of a genuine faith.
2:11–18 In the rest of chapter 2, Paul expounded on the unity of mankind in Christ. He wrote first of the alienation of Jew and Gentile (2:11–12) and then of their reconciliation by the blood of Christ (2:13–16). He showed how believing Gentiles had entered into the family of believing Israel by faith, so that there was, as a result, one people of God united in the one body of Christ.
Paul used Isaiah 57:19 (quoted in 2:17) and Psalm 118:22 or Isaiah 28:16 (alluded to in 2:20) to show how Christ, as the cornerstone, brought those who were near and far together into one holy temple in the Spirit. The words “But now” (2:13) introduce a contrast with the Gentile’s previous position (2:11–12). Christ brought peace (2:14) by joining the two groups into one. The “barrier” (2:14) is an allusion to the wall on the temple grounds that separated the court of the Gentiles from the court that only Jews could enter. The death penalty would be inflicted if a Gentile passed the barrier. That wall of hostility had been broken down in Christ.
2:19–22 Both Gentiles and Jews are now members of God’s household (2:19). On the contrast with “citizens” (2:19), see 2:12. A “cornerstone” (2:20) provided the proper angles and perspective for a building’s construction. It can refer to a stone in the foundation, the keystone of an arch, or the capstone of a pyramid. It is the stone that brings unity and completion.
Discussion & reflection question
Read verse 8-10 and then read James 2:24
Paul writes that we are saved by faith alone and James seems to contradict Paul’s statement. Do you agree that it is a contradiction? please explain?
http://www.biblegateway.com/passage/?search=Ephesians+2&version=NIV
2:1–3 Two kinds of walk are compared throughout the letter: (1) the dead person’s walk in sin (2:1–3) and (2) the living person’s walk in love (2:4–7; 5:1–2). Prior to regeneration, the Ephesians were spiritually dead (Rom. 5:12). The “ruler of the kingdom of the air” (2:2) could refer to Satan (6:12; cf. John 12:31). Those “those who are disobedient” (2:2) are unbelievers who are characterized by their disobedience.
2:4–7 Paul dredged up the dirt from the past only to show the grace of the present. The passage moves from “you were dead” (2:1) to But God (2:4) to Don’t forget (2:11) to But now you belong to Christ Jesus (2:13). The past provides the context for the appreciation of the grace given by God in the present. When God’s mercy meets mankind’s deadness, his grace brings exalted life. Only that context of past sins can enlighten people’s hearts to the wonderful power of God’s present grace.
Salvation is based on God’s attitude of mercy and motivated by his agape love (2:4; cf. John 3:16). Ephesians 2:5 contains the solution to the state of spiritual death set forth in 2:1. The parenthesis “ it is by grace you have been saved” is expanded in 2:8. The key word “seated” (2:6) indicates the believers’ position in Christ as partakers of a finished, accomplished redemption. By virtue of the union of believers in Christ, they are positionally already in heaven. Christ’s exaltation was their exaltation (2:6). The believers’ deep need for grace will form the context for their eternal praise of God in the ages to come (2:7). They will remember their former need so that they can, with perfectly enlightened hearts, praise God.
2:8–10 The “gift from God” (2:8) refers to the salvation promised to all who believe. To get the overall thrust of this section, read 2:11 directly after 2:1–2. Salvation is provided through God’s grace and received on the basis of faith in God’s promise of forgiveness because of Christ’s shed blood. Good works are also a gift (2:10) from the God who made all creation. While good works cannot save (2:9), they always accompany salvation and are the result and evidence of a genuine faith.
2:11–18 In the rest of chapter 2, Paul expounded on the unity of mankind in Christ. He wrote first of the alienation of Jew and Gentile (2:11–12) and then of their reconciliation by the blood of Christ (2:13–16). He showed how believing Gentiles had entered into the family of believing Israel by faith, so that there was, as a result, one people of God united in the one body of Christ.
Paul used Isaiah 57:19 (quoted in 2:17) and Psalm 118:22 or Isaiah 28:16 (alluded to in 2:20) to show how Christ, as the cornerstone, brought those who were near and far together into one holy temple in the Spirit. The words “But now” (2:13) introduce a contrast with the Gentile’s previous position (2:11–12). Christ brought peace (2:14) by joining the two groups into one. The “barrier” (2:14) is an allusion to the wall on the temple grounds that separated the court of the Gentiles from the court that only Jews could enter. The death penalty would be inflicted if a Gentile passed the barrier. That wall of hostility had been broken down in Christ.
2:19–22 Both Gentiles and Jews are now members of God’s household (2:19). On the contrast with “citizens” (2:19), see 2:12. A “cornerstone” (2:20) provided the proper angles and perspective for a building’s construction. It can refer to a stone in the foundation, the keystone of an arch, or the capstone of a pyramid. It is the stone that brings unity and completion.
Discussion & reflection question
Read verse 8-10 and then read James 2:24
Paul writes that we are saved by faith alone and James seems to contradict Paul’s statement. Do you agree that it is a contradiction? please explain?
Tuesday, January 19, 2010
day 3
Read the files attached to your email and look at the pictures of Ephesus. Also read Ephesians 1.
http://www.biblegateway.com/passage/?search=Ephesians+1&version=NIV
1:1–2 Paul addressed his letter to the “faithful followers.” Thus the purpose of his letter was not to correct flagrant disobedience. Paul desired to teach the believers in Asia Minor about seeking the deeper spiritual life.
1:3–6 Paul brought praise to God for the blessings he gives to believers in Christ (1:3). For the “heavenly realms,” see 1:20; 2:6; 3:10; 4:8; 6:12 (see also the Guiding Concepts section). The riches promised to believers in the heavenly realms throughout this letter prepare them for a successful battle with the forces of evil who are also part of the “heavenly realms” (6:12).
Paul next introduced the foundation of God’s blessing: the fact that believers are chosen by God (1:4–6). The spiritual blessings are described. God’s choosing of believers is directly related to their holiness in behavior (1:4). The doctrine of election (“chose us”) must be balanced with man’s responsibility (cf. John 3:36) and undergirded with the teaching that God is loving, sovereign, and just. “Predestined” (“His unchanging plan,” 1:5) means to mark out by boundaries beforehand. The words “praise of his glory” (1:12, 14) reflect the most important consideration in the universe—the glory of God (cf. Isa. 43:7; 1 Cor. 10:31). The “one he loves” (1:6) is a reference to Christ.
1:7–12 Part of the spiritual blessing believers receive is redemption through Christ’s blood (1:7). The focus here shifts from God the Father to Christ and the present fact of redemption through his work. The word mean “redemption,” denotes release from a state of bondage and servitude effected by the payment of a ransom. The word “redemption” was used in the first century a.d. for purchasing a slave out of the marketplace and setting him free.
God not only paid the price for man’s redemption, he also graciously made it known (1:8–9). The “mystery of his will” (1:9) is the full gospel of Christ. This introduction prepares the reader for a further discussion in 3:1–12. A divine mystery is something not previously revealed and therefore unknown apart from divine revelation. Paul referred to the “mystery” in 3:6 as the union of believing Jews and Gentiles in one body in Christ.
The content of the mystery is the unity that can come through Christ and his gospel (1:10). Christ is the sum of all; he defines all thought, action, and rule. The corresponding result of the mystery is the redemption of all those who believe (1:11–12).
1:13–14 God identifies, or seals, believers with the mark of the Holy Spirit (1:13). The phrase “the Holy Spirit, whom he promised long ago” sums up the Old Testament hope that God would send his Spirit for power and wisdom (see, for example, Num. 11:29; Ezek. 36:26–27; Joel 2:28–29; Acts 2:33; 1 Cor. 12:13). The sealing (guarantee) is elaborated in Ephesians 1:14. In ancient times the term “sealed” was used of an identifying mark, like a brand on a donkey, suggesting both possession and security. “Identified … as his own,” believers are possessed by Christ and secure in him.
1:15–16 What’s left after the great truths of Ephesians 1:3–14? Unceasing prayer (1:15–16). Paul’s prayer (1:15–23) is based on what God has accomplished for the believer through Christ.
1:17–23 Paul prays for the Ephesians’ full knowledge of God (1:17). The knowledge comes by the enlightening of the heart as to God’s hope, glory, and power (1:18–23). These truths are empowered by the resurrection and exaltation power of God (1:20–23). The resurrection and exaltation of Christ to God’s right hand (cf. Acts. 2:33–35) have great implications for the believer. They are the very center of the Christian’s life and are foundational for all Paul says throughout the letter concerning Jew and Gentile relations and power for waging spiritual warfare. The church is Christ’s body. In ancient times, being seated at someone’s “right hand” (1:20) was regarded as being in a position of honor and influence (cf. Ps. 110:1).
Discussion question
What would change in our lives if we prayed verses 17-19 everyday. What if we prayed that for our friends, our family, our nation?
Reflection question
How do you feel towards God today? Close? Distant? Challenged? Rejected? Other?
http://www.biblegateway.com/passage/?search=Ephesians+1&version=NIV
1:1–2 Paul addressed his letter to the “faithful followers.” Thus the purpose of his letter was not to correct flagrant disobedience. Paul desired to teach the believers in Asia Minor about seeking the deeper spiritual life.
1:3–6 Paul brought praise to God for the blessings he gives to believers in Christ (1:3). For the “heavenly realms,” see 1:20; 2:6; 3:10; 4:8; 6:12 (see also the Guiding Concepts section). The riches promised to believers in the heavenly realms throughout this letter prepare them for a successful battle with the forces of evil who are also part of the “heavenly realms” (6:12).
Paul next introduced the foundation of God’s blessing: the fact that believers are chosen by God (1:4–6). The spiritual blessings are described. God’s choosing of believers is directly related to their holiness in behavior (1:4). The doctrine of election (“chose us”) must be balanced with man’s responsibility (cf. John 3:36) and undergirded with the teaching that God is loving, sovereign, and just. “Predestined” (“His unchanging plan,” 1:5) means to mark out by boundaries beforehand. The words “praise of his glory” (1:12, 14) reflect the most important consideration in the universe—the glory of God (cf. Isa. 43:7; 1 Cor. 10:31). The “one he loves” (1:6) is a reference to Christ.
1:7–12 Part of the spiritual blessing believers receive is redemption through Christ’s blood (1:7). The focus here shifts from God the Father to Christ and the present fact of redemption through his work. The word mean “redemption,” denotes release from a state of bondage and servitude effected by the payment of a ransom. The word “redemption” was used in the first century a.d. for purchasing a slave out of the marketplace and setting him free.
God not only paid the price for man’s redemption, he also graciously made it known (1:8–9). The “mystery of his will” (1:9) is the full gospel of Christ. This introduction prepares the reader for a further discussion in 3:1–12. A divine mystery is something not previously revealed and therefore unknown apart from divine revelation. Paul referred to the “mystery” in 3:6 as the union of believing Jews and Gentiles in one body in Christ.
The content of the mystery is the unity that can come through Christ and his gospel (1:10). Christ is the sum of all; he defines all thought, action, and rule. The corresponding result of the mystery is the redemption of all those who believe (1:11–12).
1:13–14 God identifies, or seals, believers with the mark of the Holy Spirit (1:13). The phrase “the Holy Spirit, whom he promised long ago” sums up the Old Testament hope that God would send his Spirit for power and wisdom (see, for example, Num. 11:29; Ezek. 36:26–27; Joel 2:28–29; Acts 2:33; 1 Cor. 12:13). The sealing (guarantee) is elaborated in Ephesians 1:14. In ancient times the term “sealed” was used of an identifying mark, like a brand on a donkey, suggesting both possession and security. “Identified … as his own,” believers are possessed by Christ and secure in him.
1:15–16 What’s left after the great truths of Ephesians 1:3–14? Unceasing prayer (1:15–16). Paul’s prayer (1:15–23) is based on what God has accomplished for the believer through Christ.
1:17–23 Paul prays for the Ephesians’ full knowledge of God (1:17). The knowledge comes by the enlightening of the heart as to God’s hope, glory, and power (1:18–23). These truths are empowered by the resurrection and exaltation power of God (1:20–23). The resurrection and exaltation of Christ to God’s right hand (cf. Acts. 2:33–35) have great implications for the believer. They are the very center of the Christian’s life and are foundational for all Paul says throughout the letter concerning Jew and Gentile relations and power for waging spiritual warfare. The church is Christ’s body. In ancient times, being seated at someone’s “right hand” (1:20) was regarded as being in a position of honor and influence (cf. Ps. 110:1).
Discussion question
What would change in our lives if we prayed verses 17-19 everyday. What if we prayed that for our friends, our family, our nation?
Reflection question
How do you feel towards God today? Close? Distant? Challenged? Rejected? Other?
Monday, January 18, 2010
day 2
Read Colossians 4
http://www.biblegateway.com/passage/?search=Colossians%204&version=NIV
4:2–6 On the subject of prayer (4:2–4), see Ephesians 6:18–20. Paul recognized the power and potential available through prayer (Phil. 4:6–7; 1 Thess. 5:17). Here he exhorted the believers to continue steadfastly in prayer. For Paul’s imprisonment in Rome (4:3), see Acts 28:16, 23, 30–31.
Wisdom to outsiders (4:5) is the context for effective conversation (4:6). The believer’s speech is to be “full of Grace” (4:6). Here Paul was probably referring to speech that is appetizing, a witness to unbelievers that is well prepared and focused on the individual needs of each person.
4:10–17 Many of the names mentioned in Paul’s greetings are also mentioned elsewhere. Aristarchus (4:10; cf. Acts 19:29; 20:1–4; 27:2; Philem. 1:23–24) may have shared Paul’s imprisonment on a voluntary basis, perhaps passing as his servant. John Mark (Acts 13:13; 15:36–40; 2 Tim. 4:11; Philem. 1:24), author of the second Gospel, having been restored to Paul’s favor, was to be welcomed at Colosse should he travel there. Jesus, also called Justus (4:11), is not mentioned elsewhere. Epaphras (4:12–13; 1:7–8; Philem. 1:23) was influential in bringing the gospel to Colosse. Laodicea and Hierapolis were located in the Lycus Valley about ten miles northwest of Colosse. Luke (4:14; cf. 2 Tim. 4:11; Philem. 1:24), the author of Acts and the third Gospel, is referred to by Paul as “Dear Doctor Luke.” Demas (2 Tim. 4:10; Philem. 1:24) was a helper who defected.
With his greetings Paul included circulation instructions (4:15–16). Paul not only greeted the Laodicean believers (cf. Rev. 3:14) but asked that this letter be shared with them and that his letter to Laodicea be read to the Colossians. Some take it that the letter from Laodicea was the encyclical letter now known as Ephesians (see note on Eph. 1:1). The church met at Nympha’s (or Nymphas; masculine) house (cf. Acts 12:12; Rom. 16:5, 23). It wasn’t until the third century that separate buildings were used for church worship.
Archippus (4:17), Paul’s fellow worker (Philem. 1:2), was actively ministering in Colosse. Paul encouraged him to give this letter his full attention.
4:18 Paul’s greeting with his own hand confirms the genuineness of the epistle. For Paul’s Roman imprisonment, see Acts 28:16, 20, 23, 30–31. The remembrance of Paul’s bonds was not for sympathy. It was a reminder to see trials from the proper perspective (1:24–25) and, in that light, stand firm no matter what the situation (4:3–5).
Discussion question
Read verse 6, reflect on it for a moment and respond how that verse speaks to you?
http://www.biblegateway.com/passage/?search=Colossians%204&version=NIV
4:2–6 On the subject of prayer (4:2–4), see Ephesians 6:18–20. Paul recognized the power and potential available through prayer (Phil. 4:6–7; 1 Thess. 5:17). Here he exhorted the believers to continue steadfastly in prayer. For Paul’s imprisonment in Rome (4:3), see Acts 28:16, 23, 30–31.
Wisdom to outsiders (4:5) is the context for effective conversation (4:6). The believer’s speech is to be “full of Grace” (4:6). Here Paul was probably referring to speech that is appetizing, a witness to unbelievers that is well prepared and focused on the individual needs of each person.
4:10–17 Many of the names mentioned in Paul’s greetings are also mentioned elsewhere. Aristarchus (4:10; cf. Acts 19:29; 20:1–4; 27:2; Philem. 1:23–24) may have shared Paul’s imprisonment on a voluntary basis, perhaps passing as his servant. John Mark (Acts 13:13; 15:36–40; 2 Tim. 4:11; Philem. 1:24), author of the second Gospel, having been restored to Paul’s favor, was to be welcomed at Colosse should he travel there. Jesus, also called Justus (4:11), is not mentioned elsewhere. Epaphras (4:12–13; 1:7–8; Philem. 1:23) was influential in bringing the gospel to Colosse. Laodicea and Hierapolis were located in the Lycus Valley about ten miles northwest of Colosse. Luke (4:14; cf. 2 Tim. 4:11; Philem. 1:24), the author of Acts and the third Gospel, is referred to by Paul as “Dear Doctor Luke.” Demas (2 Tim. 4:10; Philem. 1:24) was a helper who defected.
With his greetings Paul included circulation instructions (4:15–16). Paul not only greeted the Laodicean believers (cf. Rev. 3:14) but asked that this letter be shared with them and that his letter to Laodicea be read to the Colossians. Some take it that the letter from Laodicea was the encyclical letter now known as Ephesians (see note on Eph. 1:1). The church met at Nympha’s (or Nymphas; masculine) house (cf. Acts 12:12; Rom. 16:5, 23). It wasn’t until the third century that separate buildings were used for church worship.
Archippus (4:17), Paul’s fellow worker (Philem. 1:2), was actively ministering in Colosse. Paul encouraged him to give this letter his full attention.
4:18 Paul’s greeting with his own hand confirms the genuineness of the epistle. For Paul’s Roman imprisonment, see Acts 28:16, 20, 23, 30–31. The remembrance of Paul’s bonds was not for sympathy. It was a reminder to see trials from the proper perspective (1:24–25) and, in that light, stand firm no matter what the situation (4:3–5).
Discussion question
Read verse 6, reflect on it for a moment and respond how that verse speaks to you?
Sunday, January 17, 2010
week 17 day 1
Read Colossians 3
http://www.biblegateway.com/passage/?search=Colossians%203&version=NIV
The man-made facade of glory (2:23) is not to blind believers as to where their true glory resides, hidden in God (3:4). This glory will be revealed when Christ is revealed. Paul instructed the believers to set their affections on things above, things consistent with one’s position in Christ, not the things that were earthly and had no eternal significance. Believers are to become in experience what they already are in Christ positionally.
3:5–17 Paul revealed the absolute deity and authority of Christ and affirmed that Christ resides in the believers, making them complete and above man-made religious efforts. Next he gave specific examples of conduct worthy of the Christians’ salvation.
Paul showed that believers should be dead to old ways and alive to the new (3:5–14). With the “therefore” (3:5) Paul made a transition from doctrine (1:1–3:4) to practice (3:5–4:6). (Paul made such a transition in most of his other letters as well.) The doctrine of Christ and the believers’ completeness in him provides the basis for a discussion of proper Christian conduct. In the face of temptations that might lead to sin, Paul used a striking image of viewing the body as dead to sin. How the believers’ death with Christ works out in practice is explained by more images in the following verses: “rid yourselves of” (3:8; “put … aside,” nasb; “put off,” kjv); “taken off” (3:9; “laid aside,” nasb; “put off,” kjv); “clothe yourselves” (3:12; “put on,” nasb and kjv); “let … peace … rule” (3:15); and “let … Christ … live” (3:15–16).
The “old self” (3:9) refers, not to the unregenerate nature, but to the flesh’s disposition to follow physical desires and leave God out of the picture. The “new self” (3:10) refers to the disposition created in the believer by the Holy Spirit to obey God and live consistently with his spiritual inheritance. Paul exhorted the believers to put on new virtues that were more consistent with their new nature in Christ.
Christ’s rule of peace (3:15) pulls believers together in unity (cf. 1:15–18). When differences threaten the unity of the body, the peace of Christ must be accepted as arbitrator. This peace was defined by Christ’s words (3:16–17). This section has close parallels with Ephesians 5:18 where submission in marriage, family, and work flowed from the fullness of the Spirit. Here, the same groups were addressed from the perspective of the rich indwelling of Christ’s word (3:16). Christ’s teachings are to “live” in the believer. The context suggests that this may be accomplished through teaching, admonition, and singing. In 3:17 Paul was saying that believers’ activities ought to be consistent with the reputation of Christ. Could they participate in this activity in association with Jesus’ reputation (cf. 1 Cor. 10:31)?
3:18–4:1 Note the motivations for keeping these commands (3:18, 20–25). This section is closely parallel to Ephesians 5:21–6:9, where we will look at it more in detail.
Discussion question
How do you “Let the peace of Christ rule in your hearts?” What does that do to your life when you let that happen?
Reflection question
Paul tells us as God’s chosen to clothe ourselves with compassion, kindness, humility, gentleness and patience. Which one of these do you need to work on?
http://www.biblegateway.com/passage/?search=Colossians%203&version=NIV
The man-made facade of glory (2:23) is not to blind believers as to where their true glory resides, hidden in God (3:4). This glory will be revealed when Christ is revealed. Paul instructed the believers to set their affections on things above, things consistent with one’s position in Christ, not the things that were earthly and had no eternal significance. Believers are to become in experience what they already are in Christ positionally.
3:5–17 Paul revealed the absolute deity and authority of Christ and affirmed that Christ resides in the believers, making them complete and above man-made religious efforts. Next he gave specific examples of conduct worthy of the Christians’ salvation.
Paul showed that believers should be dead to old ways and alive to the new (3:5–14). With the “therefore” (3:5) Paul made a transition from doctrine (1:1–3:4) to practice (3:5–4:6). (Paul made such a transition in most of his other letters as well.) The doctrine of Christ and the believers’ completeness in him provides the basis for a discussion of proper Christian conduct. In the face of temptations that might lead to sin, Paul used a striking image of viewing the body as dead to sin. How the believers’ death with Christ works out in practice is explained by more images in the following verses: “rid yourselves of” (3:8; “put … aside,” nasb; “put off,” kjv); “taken off” (3:9; “laid aside,” nasb; “put off,” kjv); “clothe yourselves” (3:12; “put on,” nasb and kjv); “let … peace … rule” (3:15); and “let … Christ … live” (3:15–16).
The “old self” (3:9) refers, not to the unregenerate nature, but to the flesh’s disposition to follow physical desires and leave God out of the picture. The “new self” (3:10) refers to the disposition created in the believer by the Holy Spirit to obey God and live consistently with his spiritual inheritance. Paul exhorted the believers to put on new virtues that were more consistent with their new nature in Christ.
Christ’s rule of peace (3:15) pulls believers together in unity (cf. 1:15–18). When differences threaten the unity of the body, the peace of Christ must be accepted as arbitrator. This peace was defined by Christ’s words (3:16–17). This section has close parallels with Ephesians 5:18 where submission in marriage, family, and work flowed from the fullness of the Spirit. Here, the same groups were addressed from the perspective of the rich indwelling of Christ’s word (3:16). Christ’s teachings are to “live” in the believer. The context suggests that this may be accomplished through teaching, admonition, and singing. In 3:17 Paul was saying that believers’ activities ought to be consistent with the reputation of Christ. Could they participate in this activity in association with Jesus’ reputation (cf. 1 Cor. 10:31)?
3:18–4:1 Note the motivations for keeping these commands (3:18, 20–25). This section is closely parallel to Ephesians 5:21–6:9, where we will look at it more in detail.
Discussion question
How do you “Let the peace of Christ rule in your hearts?” What does that do to your life when you let that happen?
Reflection question
Paul tells us as God’s chosen to clothe ourselves with compassion, kindness, humility, gentleness and patience. Which one of these do you need to work on?
Thursday, January 14, 2010
day 5
Read Colossians 2
http://www.biblegateway.com/passage/?search=Colossians%202&version=NIV
2:1–5 The city of Laodicea was located in the Lycus Valley about ten miles northwest of Colosse. Paul was concerned that the Colossians would be deceived by the persuasive arguments of the false teachers. He admonished them to continue to live focused on Christ rather than pursuing less stable and speculative theories. Since in Christ the believer has the treasures of wisdom and knowledge, there is no reason to pursue philosophical speculation (Col. 2:3). The “complete understanding” (2:4) is elaborated in 2:16–23.
2:6–15 The Christians needed nothing else but to continue on in faith. The second step was the same as the first (“just as” they had received, so they should live). There was not a switch from the first step of faith to some supposed second step of legalistic or mystical ritual (2:23). Paul used two metaphors to describe the relationship of believers with Christ. Like a firmly rooted tree (2:7), they were grounded in the truth of Christ. Like a house with a solid foundation (2:7), they were founded on their faith in Christ and were continually being built up in him.
To avoid being led astray by “deceptive philosophy,” Paul emphasized the need to be deeply rooted in Christ (2:8–15). Two ways of living are identified: according to the world or according to Christ (2:8). Paul warned the believers against getting side-tracked by persuasive arguments and speculative theories. He emphasized that Christ alone is sufficient for salvation and spiritual growth. “Philosophy” (2:8) means “love of wisdom” and refers here to any system of thought that does not recognize the centrality of Christ. The problem with philosophy is that it has no basis of authority other than man’s reason. Paul used the vocabulary of the false teachers to show how Christ epitomizes all they hoped to find in philosophy.
Paul continued by giving reasons for living according to Christ (2:9–15). Christ has the fullness of deity (2:9) and believers can find fullness or completeness in him (2:10) and live above all lesser rule and authority. The results are freedom from human judges and hollow rituals (2:16, 20). Spiritual circumcision (2:11) takes place when a believer is identified with Christ through personal faith.
Paul reminded the believers that they once stood as debtors, condemned because of the law (Eph. 2:15; Gal. 3:10). But Christ fulfilled the requirements of the law (Matt. 5:17) and by his death liberated believers from its condemnation (Col. 2:14). He erased the legal ordinances that condemned, nailing the document that was against believers to the cross. Not only was the debt of sins cancelled, but Satan’s forces were conquered and humiliated through the cross (2:15). Paul drew on the imagery of a triumphant Roman procession where the victorious general and his troops led captives and captured booty in public display through the city streets. Similarly, Christ defeated Satan and led him in triumph through his resurrection.
2:16–19 Believers are not subject to any authority and judgment except Christ’s. “Eat or drink” referred to the ceremonial food laws observed by the Jews (Lev. 11); “festival” referred to the Jewish holy convocations (Lev. 16); “new-moon ceremonies” referred to a minor festival that was observed monthly (1 Sam. 20:5; Isa. 1:13); and “Sabbath” referred to the law of Sabbath-keeping (Exod. 20:8). These ceremonies were to be regarded by Christians as shadows of the realities now available in Christ. Their observance could not add to or subtract from the believers’ completeness in Christ (2:17). The opponents were motivated by selfish pride (2:18–19).
2:20–2:23 Paul was describing man-made religion in any form. It could not overcome fleshly or sensual indulgence (2:23). Paul warned against asceticism, self-denial as a means of gaining acceptance by God. All human decrees and prohibitions have the appearance of wisdom but are of no eternal significance apart from the knowledge of God.
Discussion and reflection question
In verse 10 it says that “you have been given fullness in Christ.” Take a real hard look at that and can you truly grasp what that means? The mighty powerful, loving, compassionate Christ is in you and you have been given his fullness. How do you respond to this?
http://www.biblegateway.com/passage/?search=Colossians%202&version=NIV
2:1–5 The city of Laodicea was located in the Lycus Valley about ten miles northwest of Colosse. Paul was concerned that the Colossians would be deceived by the persuasive arguments of the false teachers. He admonished them to continue to live focused on Christ rather than pursuing less stable and speculative theories. Since in Christ the believer has the treasures of wisdom and knowledge, there is no reason to pursue philosophical speculation (Col. 2:3). The “complete understanding” (2:4) is elaborated in 2:16–23.
2:6–15 The Christians needed nothing else but to continue on in faith. The second step was the same as the first (“just as” they had received, so they should live). There was not a switch from the first step of faith to some supposed second step of legalistic or mystical ritual (2:23). Paul used two metaphors to describe the relationship of believers with Christ. Like a firmly rooted tree (2:7), they were grounded in the truth of Christ. Like a house with a solid foundation (2:7), they were founded on their faith in Christ and were continually being built up in him.
To avoid being led astray by “deceptive philosophy,” Paul emphasized the need to be deeply rooted in Christ (2:8–15). Two ways of living are identified: according to the world or according to Christ (2:8). Paul warned the believers against getting side-tracked by persuasive arguments and speculative theories. He emphasized that Christ alone is sufficient for salvation and spiritual growth. “Philosophy” (2:8) means “love of wisdom” and refers here to any system of thought that does not recognize the centrality of Christ. The problem with philosophy is that it has no basis of authority other than man’s reason. Paul used the vocabulary of the false teachers to show how Christ epitomizes all they hoped to find in philosophy.
Paul continued by giving reasons for living according to Christ (2:9–15). Christ has the fullness of deity (2:9) and believers can find fullness or completeness in him (2:10) and live above all lesser rule and authority. The results are freedom from human judges and hollow rituals (2:16, 20). Spiritual circumcision (2:11) takes place when a believer is identified with Christ through personal faith.
Paul reminded the believers that they once stood as debtors, condemned because of the law (Eph. 2:15; Gal. 3:10). But Christ fulfilled the requirements of the law (Matt. 5:17) and by his death liberated believers from its condemnation (Col. 2:14). He erased the legal ordinances that condemned, nailing the document that was against believers to the cross. Not only was the debt of sins cancelled, but Satan’s forces were conquered and humiliated through the cross (2:15). Paul drew on the imagery of a triumphant Roman procession where the victorious general and his troops led captives and captured booty in public display through the city streets. Similarly, Christ defeated Satan and led him in triumph through his resurrection.
2:16–19 Believers are not subject to any authority and judgment except Christ’s. “Eat or drink” referred to the ceremonial food laws observed by the Jews (Lev. 11); “festival” referred to the Jewish holy convocations (Lev. 16); “new-moon ceremonies” referred to a minor festival that was observed monthly (1 Sam. 20:5; Isa. 1:13); and “Sabbath” referred to the law of Sabbath-keeping (Exod. 20:8). These ceremonies were to be regarded by Christians as shadows of the realities now available in Christ. Their observance could not add to or subtract from the believers’ completeness in Christ (2:17). The opponents were motivated by selfish pride (2:18–19).
2:20–2:23 Paul was describing man-made religion in any form. It could not overcome fleshly or sensual indulgence (2:23). Paul warned against asceticism, self-denial as a means of gaining acceptance by God. All human decrees and prohibitions have the appearance of wisdom but are of no eternal significance apart from the knowledge of God.
Discussion and reflection question
In verse 10 it says that “you have been given fullness in Christ.” Take a real hard look at that and can you truly grasp what that means? The mighty powerful, loving, compassionate Christ is in you and you have been given his fullness. How do you respond to this?
Wednesday, January 13, 2010
day 4
Read Colossians 1
http://www.biblegateway.com/passage/?search=Colossians+1&version=NIV
The Christians at Colosse were mostly Gentiles. Paul seemed to equate “you Gentiles” and “in you” in 1:27. Later, he classed them among the uncircumcised, (2:13) indicating a Gentile origin. Paul also intended that the Laodiceans read this letter (4:16).
Colosse was located in the Lycus Valley about 120 miles east of Ephesus. The Lycus Valley, branching off from the Neander River, served as the natural gateway to Lydia and Phrygia, placing Colosse on an important trade route. Colosse’s sister cities, Laodicea and Hierapolis, were located about ten miles northwest of Colosse.
The Greek historian Herodotus mentioned Colosse as a place of strategic importance. The city may have found its origin as a military base. The chief article of commerce, for which the city was well known, was colossinus, peculiar wool that was somewhat purple in color.
There was a distinctive Jewish element at Colosse, but the majority of the citizens were Gentiles. The gospel was introduced to Colosse as a result of Paul’s long and influential ministry at Ephesus (Acts 19:10, 26; 4:12–13). Epaphras, who brought the news of the church to Paul in Rome, may have been influential in bringing the gospel to Colosse (Col. 1:7–8). Archippus was also actively ministering there (Col. 4:17; Philem. 1:2). From all indications, it appears that Paul had not visited Colosse before he wrote to the believers there, and many in Colosse had not met Paul (2:1).
The occasion of the letter was the arrival of Epaphras from Colosse (1:7–9; 4:12) with the information about the growth of the church in witness and love (1:3–8). But opponents had come into the area as Paul had predicted (Acts 20:29) and were presenting false doctrine.
The letter to the Colossians was designed to help the readers understand that there was no power greater than Christ. Paul did this by showing how Christ is responsible for maintaining the entire universe, redeeming the world, and overseeing his church. Thoughts and activities based on anything less than Christ’s supremacy were to be corrected and conformed to his truth.
Paul’s greeting (1:1–2) is followed by heartfelt thanksgiving for the impact of the Gospel (vv. 3–8) and a prayer which outlines the way to spiritual fruitfulness (vv. 9–11) in Christ’s kingdom (vv. 12–14). Paul then quickly draws the Colossians’ attention to Christ. The Jesus Paul describes is the real Christ: the One in whom we find redemption and forgiveness. This Christ is the visible manifestation of the invisible God, the heir of all creation (v. 15). This Christ is the creative source of the visible and invisible universe, who not only made all things but whose power holds all things together (vv. 16–17). He is supreme over everything and though God in His fullness, His blood shed on the cross is the source of reconciliation for all humankind (vv. 18–20). Paul says it again: God in Christ took on a physical body and in that body He died to make us holy (vv. 21–23).
As for Paul, he gladly accepts any personal sufferings in order to share the great mystery of the Gospel: that this glorious Christ now takes up residence in the believer and is Himself the hope of all the glorious things that await you and me here, and in eternity (vv. 24–29).
Discussion and reflection question
How does your prayer life for others compare with Paul’s: In intensity? In thankfulness? In clarity? In faithfulness?
http://www.biblegateway.com/passage/?search=Colossians+1&version=NIV
The Christians at Colosse were mostly Gentiles. Paul seemed to equate “you Gentiles” and “in you” in 1:27. Later, he classed them among the uncircumcised, (2:13) indicating a Gentile origin. Paul also intended that the Laodiceans read this letter (4:16).
Colosse was located in the Lycus Valley about 120 miles east of Ephesus. The Lycus Valley, branching off from the Neander River, served as the natural gateway to Lydia and Phrygia, placing Colosse on an important trade route. Colosse’s sister cities, Laodicea and Hierapolis, were located about ten miles northwest of Colosse.
The Greek historian Herodotus mentioned Colosse as a place of strategic importance. The city may have found its origin as a military base. The chief article of commerce, for which the city was well known, was colossinus, peculiar wool that was somewhat purple in color.
There was a distinctive Jewish element at Colosse, but the majority of the citizens were Gentiles. The gospel was introduced to Colosse as a result of Paul’s long and influential ministry at Ephesus (Acts 19:10, 26; 4:12–13). Epaphras, who brought the news of the church to Paul in Rome, may have been influential in bringing the gospel to Colosse (Col. 1:7–8). Archippus was also actively ministering there (Col. 4:17; Philem. 1:2). From all indications, it appears that Paul had not visited Colosse before he wrote to the believers there, and many in Colosse had not met Paul (2:1).
The occasion of the letter was the arrival of Epaphras from Colosse (1:7–9; 4:12) with the information about the growth of the church in witness and love (1:3–8). But opponents had come into the area as Paul had predicted (Acts 20:29) and were presenting false doctrine.
The letter to the Colossians was designed to help the readers understand that there was no power greater than Christ. Paul did this by showing how Christ is responsible for maintaining the entire universe, redeeming the world, and overseeing his church. Thoughts and activities based on anything less than Christ’s supremacy were to be corrected and conformed to his truth.
Paul’s greeting (1:1–2) is followed by heartfelt thanksgiving for the impact of the Gospel (vv. 3–8) and a prayer which outlines the way to spiritual fruitfulness (vv. 9–11) in Christ’s kingdom (vv. 12–14). Paul then quickly draws the Colossians’ attention to Christ. The Jesus Paul describes is the real Christ: the One in whom we find redemption and forgiveness. This Christ is the visible manifestation of the invisible God, the heir of all creation (v. 15). This Christ is the creative source of the visible and invisible universe, who not only made all things but whose power holds all things together (vv. 16–17). He is supreme over everything and though God in His fullness, His blood shed on the cross is the source of reconciliation for all humankind (vv. 18–20). Paul says it again: God in Christ took on a physical body and in that body He died to make us holy (vv. 21–23).
As for Paul, he gladly accepts any personal sufferings in order to share the great mystery of the Gospel: that this glorious Christ now takes up residence in the believer and is Himself the hope of all the glorious things that await you and me here, and in eternity (vv. 24–29).
Discussion and reflection question
How does your prayer life for others compare with Paul’s: In intensity? In thankfulness? In clarity? In faithfulness?
Tuesday, January 12, 2010
day 3
Read Philemon
http://www.biblegateway.com/passage/?search=philemon&version=NIV
This letter is the only source of information about Philemon. He was a slaveholder who had been converted, possibly as a result of Paul’s ministry (Philem. 1:19). At least, Philemon was indebted to Paul in some way. Because the church met at his house, he must have been a person of wealth and influence. Apphia is not specifically identified. Paul calls her a sister (1:2), and this is evidence that she was a believer. Archippus was a believer at Colosse and a fellow soldier with Paul and Timothy (1:2; cf. Phil. 2:25). Although the letter contains personal matters, it is also addressed to the church (1:2). Paul wanted to make this a public matter, perhaps to encourage other slaveholders to follow Philemon’s example, or to apply social pressure on Philemon so that he might heed Paul’s request.
Paul wrote this letter to Philemon on behalf of Philemon’s slave, Onesimus of Colosse (Col. 4:9), who had run away to Rome. There he had evidently been converted under Paul’s ministry. Onesimus had become a useful servant of the apostle in his imprisonment (Col. 4:9), and Paul desired to keep Onesimus with him to continue his ministry. But Paul recognized that Onesimus was the property of Philemon and must be subject to his master (cf. Eph. 6:5). Paul sent Onesimus back to Philemon with Tychicus (Col. 4:7–9) with a letter requesting Philemon to demonstrate grace and receive Onesimus as a brother in the Lord.
1:4–7 These verses begin with Paul’s encouragement of Philemon to be gracious toward Onesimus. Paul reminded Philemon first to consider all the good things Christ had given him so that he would have an effective sharing (fellowship) of his faith, in this case goodwill toward Onesimus.
1:8–16 Paul could have used his apostolic authority to command Philemon to do what was right, but instead he appealed to the principle of “love” to encourage Philemon to show kindness to Onesimus. The name “Onesimus” means “useful.” As a runaway, Onesimus was useless, but now, returning as a believer, he had become “useful,” both to Paul and to Philemon. Onesimus left as a mere slave but would return as a beloved brother in Christ. Paul’s request on Onesimus’s behalf was the practical outworking of his prayer in Philemon 1:6.
1:17–22 Paul asked that any debts or damages charged to Onesimus be placed on his own account. Paul promised to pay them in full. The word “charge” (1:18) means to “impute” or “reckon” (cf. Rom. 5:13). This well illustrates Christ’s work for the Christian. The debt of the believer’s sin has been charged to Christ’s account. Now God the Father receives all who believe in him as he would his own dear Son. Philemon 1:21 may indicate that Paul was hoping that Philemon would release Onesimus from slavery. Philemon 1:22 provides an important clue regarding Paul’s travel plans after being released from his first Roman imprisonment. His first destination appears to have been Colosse.
1:23–25 Epaphras (1:23) was a native of Colosse and was apparently the founder of the church (Col. 1:7). The term “fellow prisoner” suggests that he voluntarily remained with Paul during his house arrest in Rome (Acts 28:16, 23). Mark (1:24) refers to John Mark, author of the second Gospel (cf. Acts 13:5, 13; 15:37, 39). Aristarchus was a Thessalonian and traveling companion with Paul (Acts 19:29; 20:4; 27:2; Col. 4:10). Demas was a companion of Paul’s (cf. Col. 4:14) who deserted him during his last imprisonment (2 Tim. 4:10). Luke was the Gentile physician, companion of Paul, and author of the third Gospel and Acts (Acts 16:10; Col. 4:14; 2 Tim. 4:11).
Discussion and reflection question
Paul says “refresh my heart in Christ. What does this mean to you?
http://www.biblegateway.com/passage/?search=philemon&version=NIV
This letter is the only source of information about Philemon. He was a slaveholder who had been converted, possibly as a result of Paul’s ministry (Philem. 1:19). At least, Philemon was indebted to Paul in some way. Because the church met at his house, he must have been a person of wealth and influence. Apphia is not specifically identified. Paul calls her a sister (1:2), and this is evidence that she was a believer. Archippus was a believer at Colosse and a fellow soldier with Paul and Timothy (1:2; cf. Phil. 2:25). Although the letter contains personal matters, it is also addressed to the church (1:2). Paul wanted to make this a public matter, perhaps to encourage other slaveholders to follow Philemon’s example, or to apply social pressure on Philemon so that he might heed Paul’s request.
Paul wrote this letter to Philemon on behalf of Philemon’s slave, Onesimus of Colosse (Col. 4:9), who had run away to Rome. There he had evidently been converted under Paul’s ministry. Onesimus had become a useful servant of the apostle in his imprisonment (Col. 4:9), and Paul desired to keep Onesimus with him to continue his ministry. But Paul recognized that Onesimus was the property of Philemon and must be subject to his master (cf. Eph. 6:5). Paul sent Onesimus back to Philemon with Tychicus (Col. 4:7–9) with a letter requesting Philemon to demonstrate grace and receive Onesimus as a brother in the Lord.
1:4–7 These verses begin with Paul’s encouragement of Philemon to be gracious toward Onesimus. Paul reminded Philemon first to consider all the good things Christ had given him so that he would have an effective sharing (fellowship) of his faith, in this case goodwill toward Onesimus.
1:8–16 Paul could have used his apostolic authority to command Philemon to do what was right, but instead he appealed to the principle of “love” to encourage Philemon to show kindness to Onesimus. The name “Onesimus” means “useful.” As a runaway, Onesimus was useless, but now, returning as a believer, he had become “useful,” both to Paul and to Philemon. Onesimus left as a mere slave but would return as a beloved brother in Christ. Paul’s request on Onesimus’s behalf was the practical outworking of his prayer in Philemon 1:6.
1:17–22 Paul asked that any debts or damages charged to Onesimus be placed on his own account. Paul promised to pay them in full. The word “charge” (1:18) means to “impute” or “reckon” (cf. Rom. 5:13). This well illustrates Christ’s work for the Christian. The debt of the believer’s sin has been charged to Christ’s account. Now God the Father receives all who believe in him as he would his own dear Son. Philemon 1:21 may indicate that Paul was hoping that Philemon would release Onesimus from slavery. Philemon 1:22 provides an important clue regarding Paul’s travel plans after being released from his first Roman imprisonment. His first destination appears to have been Colosse.
1:23–25 Epaphras (1:23) was a native of Colosse and was apparently the founder of the church (Col. 1:7). The term “fellow prisoner” suggests that he voluntarily remained with Paul during his house arrest in Rome (Acts 28:16, 23). Mark (1:24) refers to John Mark, author of the second Gospel (cf. Acts 13:5, 13; 15:37, 39). Aristarchus was a Thessalonian and traveling companion with Paul (Acts 19:29; 20:4; 27:2; Col. 4:10). Demas was a companion of Paul’s (cf. Col. 4:14) who deserted him during his last imprisonment (2 Tim. 4:10). Luke was the Gentile physician, companion of Paul, and author of the third Gospel and Acts (Acts 16:10; Col. 4:14; 2 Tim. 4:11).
Discussion and reflection question
Paul says “refresh my heart in Christ. What does this mean to you?
Monday, January 11, 2010
day 2
Read Romans 16
http://www.biblegateway.com/passage/?search=Romans%2016&version=NIV
16:1–2 Phoebe (16:1), a member of the church at Cenchrea (the eastern port of Corinth), is believed to have carried the letter to Rome. The term “deacon” (16:1) leads some to conclude that Phoebe was a deaconess (cf. Eph. 6:21; 1 Tim. 3:11).
16:3–16 Just how Priscilla (Prisca, nasb) and Aquila (16:3; cf. Acts 18:2, 26; 1 Cor. 16:19; 2 Tim. 4:19) had risked their lives for Paul (16:4) is not disclosed. It is debated whether “Junia” (16:7) was a male or female. Rather than being included as apostles, Andronicus and Junia may have been well known to the apostles (“relatives,” 16:7). Christian love (16:16; cf. 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26) is often translated as “a holy kiss” (kjv, niv) and was a culturally accepted Christian greeting that corresponds in Western culture to the handshake.
16:17–20 In 16:20 Paul saw the second coming of Christ as the final end to the conflict between the seed of the woman and the seed of the serpent prophesied in Genesis 3:15.
16:21–23 Tertius (16:22) was Paul’s amanuensis, or stenographer, who did the actual writing of the letter (cf. 1 Cor. 16:21; Gal. 6:11; Col. 4:18.
16:25–27 The book ends with a final confession of the power of God through the gospel—a gospel in full accord with God’s Word and universally the standard for faith.
Discussion and reflection question
How do you handle strife in your life? Do you avoid it? Deal with it? Go along with those who cause strife? What is the ultimate consequence of strife?
http://www.biblegateway.com/passage/?search=Romans%2016&version=NIV
16:1–2 Phoebe (16:1), a member of the church at Cenchrea (the eastern port of Corinth), is believed to have carried the letter to Rome. The term “deacon” (16:1) leads some to conclude that Phoebe was a deaconess (cf. Eph. 6:21; 1 Tim. 3:11).
16:3–16 Just how Priscilla (Prisca, nasb) and Aquila (16:3; cf. Acts 18:2, 26; 1 Cor. 16:19; 2 Tim. 4:19) had risked their lives for Paul (16:4) is not disclosed. It is debated whether “Junia” (16:7) was a male or female. Rather than being included as apostles, Andronicus and Junia may have been well known to the apostles (“relatives,” 16:7). Christian love (16:16; cf. 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26) is often translated as “a holy kiss” (kjv, niv) and was a culturally accepted Christian greeting that corresponds in Western culture to the handshake.
16:17–20 In 16:20 Paul saw the second coming of Christ as the final end to the conflict between the seed of the woman and the seed of the serpent prophesied in Genesis 3:15.
16:21–23 Tertius (16:22) was Paul’s amanuensis, or stenographer, who did the actual writing of the letter (cf. 1 Cor. 16:21; Gal. 6:11; Col. 4:18.
16:25–27 The book ends with a final confession of the power of God through the gospel—a gospel in full accord with God’s Word and universally the standard for faith.
Discussion and reflection question
How do you handle strife in your life? Do you avoid it? Deal with it? Go along with those who cause strife? What is the ultimate consequence of strife?
Sunday, January 10, 2010
week 16 day 1
Read Chapter 15
http://www.biblegateway.com/passage/?search=Romans+15&version=NIV
Paul moved to a consideration of stumbling as in Romans 12. Another way of support is by living out the Christlike perspective of pleasing others before self (15:1–13). Believers are exhorted to follow Christ’s example of self-denial in order to edify others (15:1–3). In 15:3 Paul appealed to Psalm 69:9 to support his exhortation. Throughout, the Old Testament is used to support Paul’s words. Having “unity” (15:5; “the same mind,” nasb; “likeminded,” kjv) does not mean total uniformity. It means unity regarding the object of the believer’s love and glory (15:6).
The conclusion of this section on acceptance (15:7–13) clearly shows how Jew and Gentile Christians must be unified. Christ was a servant to both Jew and Gentile (15:8–9). Paul used a series of quotations from the Old Testament to demonstrate God’s plan to include Gentiles in his plan for world blessing (cf. Ps. 18:49; Deut. 32:43; Ps. 117:1; Isa. 11:10). Romans 15:13 serves as the conclusion for section 12:1–15:13.
15:14–21 Paul knew of their ability to instruct one another (15:14), but he desired to extend his own ministry (15:15–21). Illyricum (15:19) was located in present-day Yugoslavia, along the eastern shore of the Adriatic. The visit may have taken place toward the end of Paul’s third missionary journey when he visited Macedonia (Acts 20:1–2). In Romans 15:21 Paul appealed to Isaiah 52:15 in support of his desire to preach the gospel where Christ was unknown.
15:22–29 Paul was completing his ministry in Asia (15:22) and was tending to the Jerusalem offering (15:23–29). This discussion of what hindered Paul from coming to Rome returns to the thought of Romans 1, where Paul asserted that he had not stayed away because of fear or shame of the gospel. One purpose for writing was to enlist Roman support for Paul’s projected visit to Spain (15:24). According to 1 Clement 5:7 and the Muratorian Canon, Paul eventually made the trip. The offering for the Jerusalem Christians (15:26) was the subject of Paul’s lengthy exhortation in 2 Corinthians 8–9. The believers in Macedonia and Achaia responded positively to Paul’s instruction.
15:30–33Paul knew of potential trouble in Jerusalem. He desired to come to Rome and find rest. This is the end of the body of his letter (15:33).
Discussion question
This past week, how did you feel about your being “an offering acceptable to God?” What can you do next week to be an even better offering?
Reflection question
What are your priorities going to be for 2010? How does God fit into those priorities?
http://www.biblegateway.com/passage/?search=Romans+15&version=NIV
Paul moved to a consideration of stumbling as in Romans 12. Another way of support is by living out the Christlike perspective of pleasing others before self (15:1–13). Believers are exhorted to follow Christ’s example of self-denial in order to edify others (15:1–3). In 15:3 Paul appealed to Psalm 69:9 to support his exhortation. Throughout, the Old Testament is used to support Paul’s words. Having “unity” (15:5; “the same mind,” nasb; “likeminded,” kjv) does not mean total uniformity. It means unity regarding the object of the believer’s love and glory (15:6).
The conclusion of this section on acceptance (15:7–13) clearly shows how Jew and Gentile Christians must be unified. Christ was a servant to both Jew and Gentile (15:8–9). Paul used a series of quotations from the Old Testament to demonstrate God’s plan to include Gentiles in his plan for world blessing (cf. Ps. 18:49; Deut. 32:43; Ps. 117:1; Isa. 11:10). Romans 15:13 serves as the conclusion for section 12:1–15:13.
15:14–21 Paul knew of their ability to instruct one another (15:14), but he desired to extend his own ministry (15:15–21). Illyricum (15:19) was located in present-day Yugoslavia, along the eastern shore of the Adriatic. The visit may have taken place toward the end of Paul’s third missionary journey when he visited Macedonia (Acts 20:1–2). In Romans 15:21 Paul appealed to Isaiah 52:15 in support of his desire to preach the gospel where Christ was unknown.
15:22–29 Paul was completing his ministry in Asia (15:22) and was tending to the Jerusalem offering (15:23–29). This discussion of what hindered Paul from coming to Rome returns to the thought of Romans 1, where Paul asserted that he had not stayed away because of fear or shame of the gospel. One purpose for writing was to enlist Roman support for Paul’s projected visit to Spain (15:24). According to 1 Clement 5:7 and the Muratorian Canon, Paul eventually made the trip. The offering for the Jerusalem Christians (15:26) was the subject of Paul’s lengthy exhortation in 2 Corinthians 8–9. The believers in Macedonia and Achaia responded positively to Paul’s instruction.
15:30–33Paul knew of potential trouble in Jerusalem. He desired to come to Rome and find rest. This is the end of the body of his letter (15:33).
Discussion question
This past week, how did you feel about your being “an offering acceptable to God?” What can you do next week to be an even better offering?
Reflection question
What are your priorities going to be for 2010? How does God fit into those priorities?
Thursday, January 7, 2010
day 5
Read chapter 14
http://www.biblegateway.com/passage/?search=Romans+14&version=NIV
14:1–12 Rome was a cosmopolitan city, and the believers there came from differing backgrounds and cultures. Some practices of the Jews and the Gentiles were mutually unacceptable. Here Paul provided guidelines for believers’ actions where there had been no specific revelation. He called these believers from different backgrounds to mutual acceptance (14:1–12) and brotherly obligation (14:13–23). The issues are different for modern believers, but the principles are still applicable.
The “weak” (14:1) is the believer whose faith is not strong enough to enable him to perceive the full liberty he has in Christ to partake of all things. “We” (15:1) refers to the strong believer whose faith is mature enough to appreciate and apply his full liberty in Christ, while at the same time not demanding the exercise of this right. In Romans 14:11 Paul appealed to Isaiah 45:23 to support the fact that God would judge all men (cf. 1 Cor. 3:10–15; 2 Cor. 5:10). In Romans 14:13 Paul appealed for believers to do nothing that would cause a brother to fall spiritually or become ensnared by a temptation to sin. The kingdom of God (14:17) is focused not on outward but on inward realities.
Note the link between 14:3 and 14:10 concerning looking down on or showing contempt toward “weaker” Christians (cf. also 15:1, “please ourselves”). The focus is on the end (service to God), not the means. The “weak” here were for the most part Jews who still held to strict obedience to the Mosaic Law without understanding how it was fulfilled in Christ. The stronger believers should always seek to live with and encourage those who are weak in faith.
14:13-23 One way of supporting the weaker Christian is to remove activities or objects that might cause him to sin (14:13–23).
Discussion question
Some of us like to please everyone, which we know is impossible. Where do you draw the line?
Reflection question
On a scale of 1-10 rate your faith from weak to strong.
http://www.biblegateway.com/passage/?search=Romans+14&version=NIV
14:1–12 Rome was a cosmopolitan city, and the believers there came from differing backgrounds and cultures. Some practices of the Jews and the Gentiles were mutually unacceptable. Here Paul provided guidelines for believers’ actions where there had been no specific revelation. He called these believers from different backgrounds to mutual acceptance (14:1–12) and brotherly obligation (14:13–23). The issues are different for modern believers, but the principles are still applicable.
The “weak” (14:1) is the believer whose faith is not strong enough to enable him to perceive the full liberty he has in Christ to partake of all things. “We” (15:1) refers to the strong believer whose faith is mature enough to appreciate and apply his full liberty in Christ, while at the same time not demanding the exercise of this right. In Romans 14:11 Paul appealed to Isaiah 45:23 to support the fact that God would judge all men (cf. 1 Cor. 3:10–15; 2 Cor. 5:10). In Romans 14:13 Paul appealed for believers to do nothing that would cause a brother to fall spiritually or become ensnared by a temptation to sin. The kingdom of God (14:17) is focused not on outward but on inward realities.
Note the link between 14:3 and 14:10 concerning looking down on or showing contempt toward “weaker” Christians (cf. also 15:1, “please ourselves”). The focus is on the end (service to God), not the means. The “weak” here were for the most part Jews who still held to strict obedience to the Mosaic Law without understanding how it was fulfilled in Christ. The stronger believers should always seek to live with and encourage those who are weak in faith.
14:13-23 One way of supporting the weaker Christian is to remove activities or objects that might cause him to sin (14:13–23).
Discussion question
Some of us like to please everyone, which we know is impossible. Where do you draw the line?
Reflection question
On a scale of 1-10 rate your faith from weak to strong.
Wednesday, January 6, 2010
day 4
Read chapter 13
http://www.biblegateway.com/passage/?search=Romans+13&version=NIV
Love calls believers to be subject to the civil authorities (13:1–7). The word “submit” (13:1) means to place oneself under and refers to support as well as submission (cf. Titus 3:1; 1 Pet. 2:13). Paul said nothing about certain forms of government being ordained by God. It is significant that these instructions were given during the reign of the emperor Nero, a particularly evil ruler in his later years. Paul’s words concerning government are important in light of accusations that Christianity was rebellious and anti-Roman. Taxes (13:7) are tribute paid by subjects of a ruling state; customs are levied on goods being transported for sale.
Love stands as a bridge between the Testaments (13:8–10). This section shows that Paul is still describing the nature of true love (begun in 12:9). Love fulfills the law (13:8). Paul’s words on Christ being the whole purpose of the law (10:4) does not mean that the law has no application for the believer (13:9). Paul said that the law (cf. Exod. 20:13–17) can be summed up in the commandment of love (Lev. 19:18; cf. John 13:34). Paul continued his exhortations on love by pointing out the end-time motivation (13:11–14). Knowing that the time is near is a foundational motivation to show love.
Discussion question
How do you “clothe yourself with the Lord Jesus Christ?”
Reflection question
How was your walk with the Lord so far this week? Is there room for improvement?
http://www.biblegateway.com/passage/?search=Romans+13&version=NIV
Love calls believers to be subject to the civil authorities (13:1–7). The word “submit” (13:1) means to place oneself under and refers to support as well as submission (cf. Titus 3:1; 1 Pet. 2:13). Paul said nothing about certain forms of government being ordained by God. It is significant that these instructions were given during the reign of the emperor Nero, a particularly evil ruler in his later years. Paul’s words concerning government are important in light of accusations that Christianity was rebellious and anti-Roman. Taxes (13:7) are tribute paid by subjects of a ruling state; customs are levied on goods being transported for sale.
Love stands as a bridge between the Testaments (13:8–10). This section shows that Paul is still describing the nature of true love (begun in 12:9). Love fulfills the law (13:8). Paul’s words on Christ being the whole purpose of the law (10:4) does not mean that the law has no application for the believer (13:9). Paul said that the law (cf. Exod. 20:13–17) can be summed up in the commandment of love (Lev. 19:18; cf. John 13:34). Paul continued his exhortations on love by pointing out the end-time motivation (13:11–14). Knowing that the time is near is a foundational motivation to show love.
Discussion question
How do you “clothe yourself with the Lord Jesus Christ?”
Reflection question
How was your walk with the Lord so far this week? Is there room for improvement?
Tuesday, January 5, 2010
day 3
Read chapter 12
http://www.biblegateway.com/passage/?search=Romans+12;&version=NIV
12:1–2 The mercies of God are those of which Paul spoke throughout Romans 1–11. The “Therefore” of 12:1 is a conclusion based on the entirety of the first eleven chapters. The word “offer” (12:1) is the same as in 6:13, 16, 19. True worship is seen as a presentation of the self to God. The body is the vehicle of presentation. Remember what was said about the body in Romans 6–8.
The specifics of mind renewal (12:1) involve the proving of God’s will (law) in everyday experience (12:2). Rather than being conformed to the world’s mold, the believers are to be from the inside out.
12:3–8 Humility is the key to remaining in the root of Abraham (cf. 11:17–24). This call to humility links back to Jewish (Rom. 2–3) and Gentile (11:18, 25) tendencies toward arrogance. Paul desired that believers find their proper place in the body of Christ, using the gifts of God’s salvation (cf. 1 Cor. 12–13). They are to be interdependent. Their exercise of gifts is limited (12:6–8). The exercise of gifts needs to be done without envy or pride; believers should not seek to get gifts in order to stay within God’s measure of grace. God gives the different gifts according to his will.
12:9-21 Love in this context is recognizing one’s proper place in society and the Christian community—humility before God and people. Love must be honestly applied (12:9–16), not like that of Ananias and Sapphira (Acts 5:1–11). Romans 12:9–21 gives extensive illustrations of what unhypocritical love looks like. In 12:19–21 Paul quoted Deuteronomy 32:35 and Proverbs 25:21–22 to demonstrate that vengeance is God’s prerogative and kindness, like the penetrating intensity of burning coals, is the Christian’s means of conquering evil.
Discussion & reflection question
This one of my favorite chapters in the Bible and speaks to me in several different levels. How or what speaks to you in this chapter?
http://www.biblegateway.com/passage/?search=Romans+12;&version=NIV
12:1–2 The mercies of God are those of which Paul spoke throughout Romans 1–11. The “Therefore” of 12:1 is a conclusion based on the entirety of the first eleven chapters. The word “offer” (12:1) is the same as in 6:13, 16, 19. True worship is seen as a presentation of the self to God. The body is the vehicle of presentation. Remember what was said about the body in Romans 6–8.
The specifics of mind renewal (12:1) involve the proving of God’s will (law) in everyday experience (12:2). Rather than being conformed to the world’s mold, the believers are to be from the inside out.
12:3–8 Humility is the key to remaining in the root of Abraham (cf. 11:17–24). This call to humility links back to Jewish (Rom. 2–3) and Gentile (11:18, 25) tendencies toward arrogance. Paul desired that believers find their proper place in the body of Christ, using the gifts of God’s salvation (cf. 1 Cor. 12–13). They are to be interdependent. Their exercise of gifts is limited (12:6–8). The exercise of gifts needs to be done without envy or pride; believers should not seek to get gifts in order to stay within God’s measure of grace. God gives the different gifts according to his will.
12:9-21 Love in this context is recognizing one’s proper place in society and the Christian community—humility before God and people. Love must be honestly applied (12:9–16), not like that of Ananias and Sapphira (Acts 5:1–11). Romans 12:9–21 gives extensive illustrations of what unhypocritical love looks like. In 12:19–21 Paul quoted Deuteronomy 32:35 and Proverbs 25:21–22 to demonstrate that vengeance is God’s prerogative and kindness, like the penetrating intensity of burning coals, is the Christian’s means of conquering evil.
Discussion & reflection question
This one of my favorite chapters in the Bible and speaks to me in several different levels. How or what speaks to you in this chapter?
Monday, January 4, 2010
week 15 day 2
Read Romans 11
http://www.biblegateway.com/passage/?search=Romans+11&version=NIV
11:1–36 Overview: The section of 11:1–36 shows the consequences for Gentiles as a result of Jewish disobedience and the promise of Israel’s future restoration. The discussion in Romans 10 may lead some to conclude that God is through with Israel. Paul responded to this idea with an emphatic no. Salvation issued from Israel’s rejection (11:11–24). But that is quite different from saying God had rejected his people (11:1). God’s inclusion of the Gentiles should not result in their pride (11:18, 25; 12:3, 16). And Paul goes on to show that Israel’s rejection is only partial (11:1–10) and temporary (11:25–32).
11:1–10 Note the key questions in 11:1, 11. Foreknowledge (11:2) equals certain salvation. The present remnant of believing Israel (11:5) confirms God’s faithfulness to his promises. Note the quotation of 1 Kings 19:18 in Romans 11:4. God had a remnant even in the dark days of Elijah (1 Kings 19:10, 18). In Romans 11:8–10 Paul quoted from Isaiah 29:10 and Psalm 69:22–23 to show that Israel’s rejection and spiritual blindness was predicted by Scripture.
11:11–32 In Romans 11:11–24 Paul revealed the good that came as a result of Israel’s rejection—the provision of salvation for the Gentiles. The first piece of dough (11:16; cf. Num. 15:17–21) and the root (cf. Rom. 9:5; 11:28) refer to Abraham and the patriarchs. The holiness attributed to the part is applied to the whole. Israel was consecrated by virtue of its patriarchal heritage; thus, its rejection was not final. The branches (11:17) represent Israel; the wild olive shoot, the Gentiles; and the root of fatness, the Abrahamic covenant—the source of blessing for Israel and all nations.
The promise of future restoration shows God’s equal mercy to Israel (11:25–32; also note 11:25–26, 29). Note 11:32 as the end of the presentation of the gospel. A divine “mystery” (11:25) is something hidden in the counsels of God, not accessible except as God is pleased to make it known. In Romans 11:26–27 Paul quoted from Isaiah 59:20–21 and perhaps Isaiah 27:9 to show that Israel would one day be saved and enjoy the benefits of the new covenant. Romans 11:32 is a restatement of all Paul tried to assert in Romans 1–3.
Discussion question
When God blesses someone else’s life, does that spur you on to seek God all the more, or does it leave you feeling on the short end of the stick? /why
http://www.biblegateway.com/passage/?search=Romans+11&version=NIV
11:1–36 Overview: The section of 11:1–36 shows the consequences for Gentiles as a result of Jewish disobedience and the promise of Israel’s future restoration. The discussion in Romans 10 may lead some to conclude that God is through with Israel. Paul responded to this idea with an emphatic no. Salvation issued from Israel’s rejection (11:11–24). But that is quite different from saying God had rejected his people (11:1). God’s inclusion of the Gentiles should not result in their pride (11:18, 25; 12:3, 16). And Paul goes on to show that Israel’s rejection is only partial (11:1–10) and temporary (11:25–32).
11:1–10 Note the key questions in 11:1, 11. Foreknowledge (11:2) equals certain salvation. The present remnant of believing Israel (11:5) confirms God’s faithfulness to his promises. Note the quotation of 1 Kings 19:18 in Romans 11:4. God had a remnant even in the dark days of Elijah (1 Kings 19:10, 18). In Romans 11:8–10 Paul quoted from Isaiah 29:10 and Psalm 69:22–23 to show that Israel’s rejection and spiritual blindness was predicted by Scripture.
11:11–32 In Romans 11:11–24 Paul revealed the good that came as a result of Israel’s rejection—the provision of salvation for the Gentiles. The first piece of dough (11:16; cf. Num. 15:17–21) and the root (cf. Rom. 9:5; 11:28) refer to Abraham and the patriarchs. The holiness attributed to the part is applied to the whole. Israel was consecrated by virtue of its patriarchal heritage; thus, its rejection was not final. The branches (11:17) represent Israel; the wild olive shoot, the Gentiles; and the root of fatness, the Abrahamic covenant—the source of blessing for Israel and all nations.
The promise of future restoration shows God’s equal mercy to Israel (11:25–32; also note 11:25–26, 29). Note 11:32 as the end of the presentation of the gospel. A divine “mystery” (11:25) is something hidden in the counsels of God, not accessible except as God is pleased to make it known. In Romans 11:26–27 Paul quoted from Isaiah 59:20–21 and perhaps Isaiah 27:9 to show that Israel would one day be saved and enjoy the benefits of the new covenant. Romans 11:32 is a restatement of all Paul tried to assert in Romans 1–3.
Discussion question
When God blesses someone else’s life, does that spur you on to seek God all the more, or does it leave you feeling on the short end of the stick? /why
Sunday, January 3, 2010
week 15 day 1
Read Romans 10
http://www.biblegateway.com/passage/?search=Romans+10;&version=NIV
10:1–15 In Romans 10 Paul develops the concept of righteousness that comes by faith, not by works, and shows Israel’s failure in that area. Jewish unbelief is not due to God withholding his grace, but to Israel’s own failure to appropriate God’s provision of righteousness by faith. Romans 10:3 is the key verse (cf. with 1:17). This elaborates 9:31–33. For “law” (10:4), see 9:31.
The law points to Christ (Luke 24:44; Gal. 3:24) and is fulfilled in Christ (Matt. 5:17–18). The new covenant in Christ has ended the law as a contractual obligation. Yet the law as a reflection of God’s values and standard has abiding significance for the new covenant believer. Note the bracket of Isaiah 28:16 in Romans 9:33 and 10:11. This section emphasizes the importance of faith over law keeping.
In Romans 10:6–8 Paul quoted from Deuteronomy 30:12–14 to reflect his own thoughts concerning the fact that faith-righteousness simply accepts what God has provided. In Romans 10:11 Paul quoted from Isaiah 28:16 as further proof that salvation is by faith. The ideas tied to “confess,” “heart,” and “mouth” (10:7–8) are drawn from the quotation of Deuteronomy 30:14. This continues the concept of Romans 9 regarding personal unbelief as the cause for condemnation. In 10:11–12 Paul linked “believes” to “calls on,” which leads into the Joel 2:32 quotation of 10:13 (cf. Acts 2:21, 39). Paul quoted from Joel 2:32 to emphasize the universal application of salvation by faith. The text quoted in Romans 10:15 (Isa. 52:7) refers to those messengers announcing deliverance from Babylonian captivity. The idea is that the swiftness of the messenger’s pace revealed the character of the message being delivered.
10:16–21 Quoted in Romans 10:16, Isaiah 53:1 anticipated Israel’s rejection of the Good News of salvation. In Romans 10:18 Paul applied Psalm 19:4 to the proclamation of the gospel, which was just as effective and far reaching as the proclamation of nature. In Romans 10:19–20 Paul quoted Deuteronomy 23:21 and Isaiah 65:1, which predicted Gentile acceptance of the provision of faith-righteousness. In Romans 10:21 Paul quoted Isaiah 65:2 to show that God never ceases to plead with his people to repent and believe. But his immediate concern is to reinforce that the Gentiles have God’s blessing because of Israel’s unfaithfulness.
Discussion and reflection question
Verse 9 is a key verse for all of us to know and spread. But look at the words “Jesus is Lord.” The meaning of this statement is often understated when given. What is the meaning of “Jesus is Lord?”
http://www.biblegateway.com/passage/?search=Romans+10;&version=NIV
10:1–15 In Romans 10 Paul develops the concept of righteousness that comes by faith, not by works, and shows Israel’s failure in that area. Jewish unbelief is not due to God withholding his grace, but to Israel’s own failure to appropriate God’s provision of righteousness by faith. Romans 10:3 is the key verse (cf. with 1:17). This elaborates 9:31–33. For “law” (10:4), see 9:31.
The law points to Christ (Luke 24:44; Gal. 3:24) and is fulfilled in Christ (Matt. 5:17–18). The new covenant in Christ has ended the law as a contractual obligation. Yet the law as a reflection of God’s values and standard has abiding significance for the new covenant believer. Note the bracket of Isaiah 28:16 in Romans 9:33 and 10:11. This section emphasizes the importance of faith over law keeping.
In Romans 10:6–8 Paul quoted from Deuteronomy 30:12–14 to reflect his own thoughts concerning the fact that faith-righteousness simply accepts what God has provided. In Romans 10:11 Paul quoted from Isaiah 28:16 as further proof that salvation is by faith. The ideas tied to “confess,” “heart,” and “mouth” (10:7–8) are drawn from the quotation of Deuteronomy 30:14. This continues the concept of Romans 9 regarding personal unbelief as the cause for condemnation. In 10:11–12 Paul linked “believes” to “calls on,” which leads into the Joel 2:32 quotation of 10:13 (cf. Acts 2:21, 39). Paul quoted from Joel 2:32 to emphasize the universal application of salvation by faith. The text quoted in Romans 10:15 (Isa. 52:7) refers to those messengers announcing deliverance from Babylonian captivity. The idea is that the swiftness of the messenger’s pace revealed the character of the message being delivered.
10:16–21 Quoted in Romans 10:16, Isaiah 53:1 anticipated Israel’s rejection of the Good News of salvation. In Romans 10:18 Paul applied Psalm 19:4 to the proclamation of the gospel, which was just as effective and far reaching as the proclamation of nature. In Romans 10:19–20 Paul quoted Deuteronomy 23:21 and Isaiah 65:1, which predicted Gentile acceptance of the provision of faith-righteousness. In Romans 10:21 Paul quoted Isaiah 65:2 to show that God never ceases to plead with his people to repent and believe. But his immediate concern is to reinforce that the Gentiles have God’s blessing because of Israel’s unfaithfulness.
Discussion and reflection question
Verse 9 is a key verse for all of us to know and spread. But look at the words “Jesus is Lord.” The meaning of this statement is often understated when given. What is the meaning of “Jesus is Lord?”
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