WHY DIE?--Week 15

In Luke 23, the account of the crucifixion of Christ is narrated. Luke describes the soldiers, Pilate, Herod and Jesus in their actions and decisions. We know that historically all their actions did occur, that history records the crucifixion of Jesus.

Now, 20 centuries later, in a culture which is not religious--as ours--how can we see this?

Most people around the world can imagine a man bringing an animal to a place to be sacrificed as a religious rite. We identify that as religion, as sacrifice, as an oblation. We might not ever know what it accomplished, but we accept it as religion.
Jesus had said in John 15.13--Greater love has no man than this, that he lay down his life for his friend. And we know that in war, men often have taken the spear for their fellow soldier, dying in his place. 

But to see a man die so that all men and women can go to heaven, is that understandible?

Pilate said he found no fault with Jesus, acknowledging this trial is about guilt and innocence. So Pilate has him punished and released, implying innocence in Roman law. Later Jesus is put on a cross, a crucifixion--an instrument of death for traitors and criminals. Soldiers take him, like a war prisoner rather than an animal to be burned. He is put with two criminals, having been sentenced.

But He doesn't talk about some crime He might have committed--the other criminals do. He does mention Paradise to one of the criminals. So Jesus is called King of the Jews, as if He threatens the crown of Rome. He is killed with criminals, sacrificed like a war criminal by the Romans.
Does He yell at the Romans, like a convicted prisoner? No, He forgives those who had Him killed--Father, forgive them; for they do not know what they are doing, Luke 23.34.

Hamlet, Othello and MacBeth died for their country, Sidney Carton dies for old Dr. Manette in A Tale of Two Cities and Achilleus dies in the Iliad. So we can see that the ancient cultures around Jerusalem could conceive of a man dying for another man or a country. In the case of Hamlet, Othello, MacBeth and Achilleus, their death cleansed the country. But all of them were fictitious characters who couldn't forgive their enemies. 

What would it take to change the world from darkness to light?

To forgive takes power over the soul. If Jesus does not have power over our soul, He can be a martyr--but not a savior.

Hamlet, MacBeth, Achilleus, they are all fictitious characters who never lived. Religious men like Mohammed, Confucious, Luther have all died. One could go find their graves and remains. But if you tried to go to the tomb in which Jesus was buried, you would not find Him there. He is not dead, having been resurrected from the dead.

If you want to find the body of Christ, you must go to a Christian church, as it is His body. You will find Him there.
And He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all, Ephesians, 1.22, 23.

HOW DO YOU KNOW--Week 14
In Philippians 2.6 Paul wrote--althought He existed in the form of God, did not regard equality with God a thing to be grasped...


How do we understand this?

If someone from another planet came to one of us, and we said, 'Jesus forgives you your sins', how would they understand it? Would they say, what is sin? Would they say, so what? Would they say, what advantage is it that some man died for me? Why should I care?

This brings up the question we have posed, how do we understand even the simplest statement about God?

Some of us will want knowledge. We will want God to come to us through propositions and creeds, but does God come to us that way? Some of us will have a religious imagination, trying to imagine how it must have been centuries ago, when a man is crucified. But what of those of us who do not have a religious imagination? Are we being left out? Some of us will want to go to church because we think it's a good thing to do, it's good behavior.

So we will have to come asking, how do we understand God? Is there anything in us that enables us to understand Him? We might not be very religious, we might not have any interior qualities, we might be just a bystander in life.
Is there an answer in this particular passage in Philippians 2? When Jesus humbled Himself--becoming obedient to the point of death...he was highly exalted by God the Father. In Phil. 2.12 Paul then makes his application to all of us when he says--just as you have always obeyed...work out your salvation with fear and trembling. Notice that the word 'obey' is in both passages.

This seems to indicate that Paul does not say go back into the OT to try to relate to Passover, but go on to work out your own salvation with fear and trembling. That requires the Holy Spirirt in someone's life.
I think any soul would benefit by reading the OT about Passover and the sacrifices of the Law, but evidently it is the Holy Spirit by which we understand God in our lives. Paul does say--it is God who is at work in you, both to will and to work for His good pleasure, Phil. 2.13.

This means it is about how we listen to God the Spirit.

Normally an author will say, listening to God is prayer.

But then Paul says three things. First--do all things without grumbling or disputing, 2.14. Second--hold fast to the Word of Life, 2.16. Third--rejoice, 2.18.
Paul says to do all things without grumbling so that we would prove ourselves to be blameless in the midst of our own generation. That might indicate God wants His Holy Spirit to be seen in us by others. We hold fast to the Word of Life so that when Christ returns we might glory in His appearing since we did not fail Him. We can study to show ourselves approved. His Word is a lamp unto our feet and a light to our path. That means it lights the way God has us go. And we should rejoice even if we are being--poured out--as a drink offering. God will use us for His purposes, we are to rejoice in that, whatever His purposes come to be.

Paul has not mentioned the Holy Spirit specifically but he has shown us how to exhibit the Spirit in our life.

WHERE YOU SIT--Week 13

In Revelation 2.20 Jesus says that Jezebel led His bond-servants astray. Now this is a threatening statement. Can God's bond-servants really be led astray? Doesn't that contradict eternal security?

Let's look into that.
Jezebel, a prophetess, is operating in Thyatira against the followers of God. Some have gone slightly astray so Jesus says--I place no other burden on you. To those who have embraced the deep things of Satan, Jesus says He will visit sickness and great tribuation, Rev. 2.22.

To those who have not embraced Jezebel at all, Jesus commands them--hold fast until I come. Then he says--He who overcomes and he who keeps My deeds until the end, to him I will give authority over the nations. These are commands---hold fast..he who overcomes...he who keeps...I will give authority...

We know that Paul had said in Romans 3.28 that--a man is justified by faith apart from works of the Law. Works of the Law do not justify a man, so why does Revelation 2 speak of heaven being given to those who overcome, as if it were their own work?

We know that Paul had said in Romans 2.6 God will--render to every man according to his deeds. To render is to draw in. Does this mean that every man can draw in his deeds and rewards?

Paul goes on to say in Romans 2 that--to those who by perseverance in doing to seek for glory and honor and immortality, eternal life; but those those who are selfishly ambitious and do not obey the truth but obey unrighteousness, wrath and indignation... We see in this that the message of Revelation was given to Paul for the--day of wrath, Rom. 2.5.

The connection between the gospel of grace and the reward for overcoming and rendering according to a man's deeds is in Philippians 2.13. This is the connection between ourselves and Christ. Jesus overcame when he--humbled Himself by becoming obedient to the point of death, even deaht on a cross, Phil. 2.8. The result was that--God highly exalted Him and bestowed on Him the name which is above every name...

Because--it is God who is at work in you, both to will and to work for His good pleasure, Phil. 2.13, so we have our overcoming to do. That is described in Phil. 2.12 as--work out your salvation with fear and trembling. We have our overcoming to do, our deeds and faith, our zeal and repentance.

We are given a hint of this when Matthew 10.24 says--A disciple is not above his master. Jesus speaks in Matt. 10.20-28 about persecution which awaits the disciples. Then He says--Do not fear those who kill the body, but are unable to kill the soul but rather fear Him who is able to destroy both soul and body in hell.


In other words, persecution awaits the disciple, but if we fear God as Jesus was obedient to the point of death even death on a cross, we will have the fear of God which keeps us from sin, Exodus 20.20.

When Paul wrote Timothy, he tells Timothy to keep faith and a good conscience, because some have--suffered shipwreck in regard to their faith, 1 Timothy 1.19. He then finishes his first letter to the young Timothy by saying--Fight the good fight of faith, take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses, 1 Tim. 6.12

PLEASING TO GOD Week 12
When Paul wrote the Corinthians, he said in 1 Cor. 10.5--with most of them God was not well-pleased. He was referring to the generation who came out of Egypt but did not enter the Promised Land. He said they were idolaters, acting immorally, trying the Lord and grumbling.

These are stern accusations considering that the generation which came out of Egypt saw the Red Sea part, they saw God do miracles, defeat enemies and give them a beautiful land.

Still they idolized stone and clay gods rather than worship the Lord God who was in their midst.

What is God's answer?
In Romans 15.1 Paul encourages the Romans in this way--we who are strong ought to bear the weaknesses of those without strength and not just please ourselves.

The idea is that--what was written in earlier times was written for our instruction, that through perseverence and the encouragement of the Scriptures, we might have hope.

So-------perseverance
                    +
encouragement in the Scriptures =
                  hope

How does this work?
We are to be like Christ in pleasing God. 
Paul says in Rom. 15.5 that we should be of the same mind that was in Christ Jesus, with one accord, one voice to glorify God.
That probably refers to Philippians 2.3-5. In Philippians Paul says--let each one of you regard one another as more important than himself. In Romans 15.1 Paul says--let each of us please his neighbor for his good, to his edification.

In Philippians 2.5 Paul says--Have this attitude in yourselves which was also in Christ Jesus... In Romans 15.5,6 Paul says--be of the same mind with one another according to Christ Jesus, that with one accord you may with one voice gloriy the God and Father of our Lord Jesus Christ.

The result of this is Romans 15.13--Now may the God of hope fill you with all joy and peace in believing that you may abound in hope by the power of the Holy Spirit. When we are of the same mind, filled with the same Spirit, we will abound in the hope which comes through Jesus.

Paul can boast about his preaching, about what Christ has accomplished through him, Rom. 15.18. What about us?
Paul said in Romans 5.3-5 that--we also exullt in our tribulationss, knowing that tribulation brings about perseverance; and perseverance, proven character and proven character, hope; and hope does not disappoint because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.

This is what has happened to us, this is pleasing to God.
And yet, this is not enough. Paul mentions what Christ accomplished through him which has brought about faith in the Gentiles is the--obedience of the Gentiles in word and deed. It is word and deed which shows that Paul has--fully preached the gospel of Christ.

To believe the Word and to do the deeds of faith is the full gospel of Christ, which is pleasing to God

EMPTY SELF Week 11

One of the deep passages of the NT is Philippians 2.5,6--
having this attitude in yourselves which was also in Christ Jesus,
who although He existed in the form of God,
did not regard equality with God a thing to be grasped,
but emptied Himself, taking the form of a bond-servant
and being made in the likeness of men.
The passage has an overall point which is not difficult to understand but monumentally difficult to experience. Paul's point here is that, as he has experienced Christ on the road to Damascus, he wishes all of us to have that same experience.

So he writes Phil. 2.5-12 in a way to convey that experience and then understand it.
Paul begins in verse 5 by saying--Have this attitude in yourselves which was also in Christ Jesus... What he means is what Jesus experienced, we will also; the attitude which was in Him should be in us as what was given to Him will be given to us. Pretty incredible, isn't it?

So Paul begins.

He says Jesus did not grasp the things of God, keeping them to Himself. Because He did not, these things can be given to us--did not regard equality with God a thing to be grasped, 2.6.

Now this verse in Greek is difficult. It is 12 words, and 3 of the words are key while they are obscure.
The word for 'equality' doesn't mean equality; it means, 'possessions.' The word is uparcw, to be at one's disposal, possessions, means. You might even translate it, 'things of God,' rather than equality.

The word for 'a thing to be grasped,' is arpagmon, which means to take by force. It is used in Heb. 10.34--seizure of your property.

But the real obscure word is hghsato, which means to consider, regard, think. It is used only in Acts 14.12--chief speaker. It refers to a leader or ruler doing the decision-making.

So these four words--uparxwn oux arpagmon ngnsato--is translated, he did not regard possessions (equality) a thing to be grasped.

Then for, equality with God, we have--to evai isa theu--meaning, the things to exist as God.

What Paul is doing here is taking 12 words, really 3 key words, to load them up with such spiritual intensity they become difficult to translate. He is compressing the sentence to intensify it because he wants to convey an experience of Christ, not merely an understanding of Him. That's what this passage is about.

Having done that, in v. 8-12 he will elaborate on this to make an incredible point. His point is that the spirit which infilled Jesus is for us.
First, he says Jesus came down from heaven (emptied Himself) to become a man (made in the likeness of men). What Jesus did was He--became obedient to the point of death, even death on the cross, v. 8. As a result, God bestowed upon Him the name above every name.

Then Paul makes his monumental application, v.12. He says--So then...work out your salvation with fear and trembling. This is our version of v. 8--becoming obedient to the point of death, even death on a cross. We are to work out our salvation, our death to self so that we, too, might be resurrected by the Father. We are to be filled so that we would be saved and exalted and resurrected.

FRIEND Week 10

It's a simple word, one we use often and yet in the NT it is used to mean so much. If Jesus were to speak about the ultimate idea of love, the ultimate sacrifice, if He were to speak of the greatest thing He could give from His Father, would you think of the word, 'Friend'?

I don't think I would. I might think of a tragic word to convey some ultimate truth, but not friend.

And yet Jesus uses that simple word in John 15.
First He says that the greatest expression of love is to lay down your life for a friend--You are My friend if you do what I command you, John 15.14. He does not say lay down your life for your parent, your spiritual guide or a famous person, but for your friend.


Then Jesus says what makes someone His friend is to obey His commandments. He does not limit that to the Jews, to the religious, to his close friends, or even His followers. Whoever obeys is one of His friends.

In Luke 14 Jesus tells a parable of a king who invited many to a feast, but they would not come, they would not obey the invitation. So he had his servants compel anyone--even the lame, the poor, the crippled, and the blind--who would come to come. Those who obeyed were the friends of the king.

Friendship in the Lord is a special thing.
Jesus says--Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven, but he who does the will of My Father, who is in heaven, Matt. 7.21.

Once, His mother and brothers came wishing to speak to Jesus. He said--For whoever shall do the will of My Father who is in heaven, he is My brother and sister and mother, Matt. 12.50.


While we might notice the exclusive tone here, we might also notice the family element. Whoever does the will of the Father is the family of Jesus, His mother, brother or sister. This means that anyone, of any tribe, kindred, nation, ethnic group, gender, anyone can be in the family of God.
When Paul wrote the Corinthians the second time, he thought of them as his family. He begins chapter 7 by calling them, 'beloved.' The Greek word is , loved ones. He asks them to make room for him in their hearts, almost as if he were saying, 'make room for me in your house.' He says the Corinthians are in his heart--to die together and to live together, 2 Cor. 7.3.


He says that toward the people at that church, he is filled with comfort and overflowing with joy. And when Titus came, Paul was comforted not only by Titus but also by how the Corinthians treated Titus. He is glad his first letter led the Corinthians from sorrow to repentance to the will of God (there's that obedience again) unto salvation, 2 Cor. 7.9,10.

They are friends.

We don't often think of the apostle Paul as so endearing. We might think of him as the doctrinal giant he was, but he had been brough through doctrine to love. He knew no one could relate to God except through love, which comes in a family.

BEGENDINGS Week 9

I just made up that word, 'begendings' to relate beginnings with endings. Since I have been quite sick--and I'm nnot completely free of my sickness--I have been thinking of how life is more about beginnings and endings than the long middle years in between.

So I've been wondering what that means. The two famous beginnings in the Bible are of Adam and Paul. Adam was born of God's breadth, Paul was born again of Jesus' word.

Adam was brough down from the Garden by way of sin to a world into which he was not born. It must have been a frightening thought to have to livee where he was not born, to be an alien in a strange land because of what he did in another world
And Paul was jealous for the Lord within traditional Judaism, yet the God whom he thought he served asked him--Why are you persecuting Me, Acts 9.4. This upset Paul's thinking about God and Judaism. Paul had to start all over again, to begin again.


In the endings of our lives, Adam's life ended in the hope of a messiah who was promised. Paul's life ended after the messiah had come, in the summation of God's will. It was his death in Rome that culminated his life as the follower and preacher of Christ.

For Adam, he was given a great deal in the Garden, and had a great deal taken away in the Fall. So he lived in hope that one of his ancestors would be the messiah, the one who would bruise the serpent's head.
Paul living centuries later was misguided until he met Jesus on the road to Damascus. Then, having encountered Jesus, he lived the rest of his life on the basis and understanding of that moment. His preaching and teaching was the understanding of what Jesus did on the road to begin his life again. As the writer to the Hebrews said--in these last days He has spoken to us in His Son, Heb. 1.2.


In between the beginning and ending is the plateau each of us has for a few years or many more.
Paul is aware of this level time and place. In one of his famous phrases, he says--I press on toward the goal for the prize of the upward call of God in Jesus Christ, Philippians 3.14. Paul knows he's on a plateau, although he sees it as an upward call. He may have been thinking of the pilgrimmage to Jerusalem in which the last few miles are upward in altitude until the pilgrim reaches the city gates. Paul says we are headed to Zion, we are on our upward pilgrimmage to the heavenly Jerusalem.


We have had our salvation procured by Jesus; we are on the walk of sanctification which secures our safety from the enemy until we come to the consummation devoutly to be wished, our glorification.
The Holy Spirit is our protection along the way. Joel 2.28 had said the Spirit of the Lord would be upon all mankind. John said we would be baptized by the Spirit, John 3.5. David said Thy word is a lamp unto Thy feet, and a light unto Thy path, Ps. 109.105. David also said God would--make known to me the path of life, Ps. 16.11.

Along the way Paul tells Timothy to--Guard, through the Holy Spirit, who dwells in us, the treasure which has been enturusted to you, 2 Tim. 1.14. Paul hopes the Colossians will--walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God, Col. 1.10.

We persevere as we have been called to do so. In Mark 4.35 Jesus told the disciples to get into a boat--Let us go to the other side. A fierce gale had come up, but Jesus had said they were going to the other side. No matter what comes up, we are going to the other side. Jesus rebuked the winds, saying to the sea--Hush, be still, Mark 4.39. So Matt. 8.28 finishes it off by saying--He had come to the other side...