When the Story Takes a Turn

Today, another new source for you. Angela is a Christian Education specialist who writes at Journey Through Scripture. When you click the title below, in the right margin on your laptop or PC, you’ll see categories of some of her other writing. Clicking is encouraged!

When the Path Diverges

“But the Lord said to Moses and Aaron, “Because you did not trust in me, to show my holiness before the eyes of the Israelites, therefore you shall not bring this assembly into the land that I have given them.” (Numbers 20:12)

This is one of the more annoying plot twists in the Bible. Moses, who had put up with the whining, unappreciative Israelites for decades at this point was not allowed to enter into the Promised Land. Why? Because he struck the rock instead of speaking to it like God told him to do.

Fast forward a thousand years or so, and Peter is praying on his roof when he had a strange vision (Acts 10). Peter saw a sheet coming down from heaven with animals on it and a voice that said, “Peter, get up, kill and eat.”

Peter’s response was a clear no, because the Holiness Laws forbade it, to which God replied, “What God has made clean, you must not call profane.”

Just then he became aware of some people approaching him and the voice told him to go with them. They took him to the home of a God-fearing man, which still meant he was a Gentile and Peter would be violating the Law to enter into the man’s house because he was unclean, but “What God has made clean, you must not call profane.”

God had thrown out the kosher laws, the Holiness Laws of Moses. What on earth?! Those were a really, really big deal!

A few chapters later (Acts 15), we get an account of the Council of Jerusalem. The topic of debate was whether or not Gentiles had to be circumcised in order to be saved. Well, of course they did! Circumcision was the sign of the covenant; it was the thing that made a person one of God’s people.

The problem was, as we can imagine, it was a bit of a stumbling block for grown men in their conversion. So, the Council voted and threw it out as a prerequisite.

What?!

Scripture is very clear about both the Holiness Laws and circumcision. There is no debate. There is no democracy. This is what it is.

Until it wasn’t. After more than a thousand years of law and tradition, these two things, the two things that made a person Jewish (at that time, Christianity was a sect of Judaism) were just cast aside.

I had heard and read these passages dozens of times before the gravity of what was going on in them really hit me: God would not be bound by the Law anymore.

Ohhhh… that’s why Jesus died! That’s what it meant that Jesus fulfilled the old covenant!

We can choose to live by the Law if we want, but then we will also die by the Law. Or we can choose to live in Christ Jesus, who has freed us from the Law of sin and death!

So, what about that unnerving Moses story? Moses fell back on what worked before. God wanted to do a new thing, but Moses was frustrated and struck the rock. God wanted Moses to try something different, but Moses refused, the people were still nourished, but Moses and Aaron were both fired. Why? Because they didn’t trust that God would act differently than before. Moses wasn’t struck down; he wasn’t afflicted with boils or anything. It didn’t negate all he had done before. He just wasn’t allowed to move into the next space.

I love the Bible. I consider myself to be a Bible-believing Christian. But I also believe in a God who will not be bound or restricted by it, which is something the Bible taught me.

My goal is to express that not everyone who leans more progressive is throwing out the Bible. Both traditionalists and progressives believe in the Bible.

We are in a time not unlike those early years of Christianity, a time of shifting values, where some view the old ways as stumbling blocks to new converts. It wasn’t easy then and it’s not easy now.

I believe that in order to reach the next generation, we need to take a hard look at the things about us that are stumbling blocks to others knowing Jesus. It’s hard and it means running the risk of being wrong. After years of prayer, study, and struggle, I have counted the cost and I have chosen to take the risk.  I believe that it is the Holy Spirit guiding me down this path.

I’ll close with these words from Paul, who I think found himself in a similar position:

“Let us therefore no longer pass judgment on one another but resolve instead never to put a stumbling block or hindrance in the way of a brother or sister. I know and am persuaded in the Lord Jesus that nothing is unclean in itself, but it is unclean for anyone who considers it unclean.” (Romans 14:13-14)

Water Into Wine?

Thinking Through John 2:1-11 (and also thinking about “Conversion Therapy”)

by Clarke Dixon

• The sermon on which this is based can be seen here

If you were allowed just one of Jesus’ miracles today, would you ask for water to be turned into wine?

You have likely heard of WWJD, meaning “what would Jesus do?” As we read through the Scripture Focus for today let us ask WWBD, “what would Baptists Do?” (You can substitute your expression of Christianity if you are not a Baptist.)

On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. 2 Jesus and his disciples had also been invited to the wedding. 3 When the wine gave out, the mother of Jesus said to him, “They have no wine.” 4 And Jesus said to her, “Woman, what concern is that to you and to me? My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.” 6 Now standing there were six stone water jars for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to them, “Fill the jars with water.” And they filled them up to the brim. 8 He said to them, “Now draw some out, and take it to the chief steward.” So they took it.

9 When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom 10 and said to him, “Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.” 11 Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him.

John 2:1-11 (NRSV)

Had we been there when Jesus turned water into wine, we might have questioned what Jesus did. We may have asked:

1. Why encourage the drinking of alcohol? It seems irresponsible.
2. Why waste a miracle on a party? It seems inefficient. Wouldn’t healing someone from a terrible disease be more productive than providing wine for partygoers?
3. Why use stone jars that were set aside for religious purposes? It seems sacrilegious. It would be like using a baptistry as a hot tub in our day.

Let us consider each of these questions.

Why encourage the drinking of alcohol?

Some Bible scholars point to the place of wine in the future Kingdom of God such as in this prophecy:

The time is surely coming, says the LORD,
when the one who plows shall overtake the one who reaps,
and the treader of grapes the one who sows the seed;
the mountains shall drip sweet wine,
and all the hills shall flow with it.
I will restore the fortunes of my people Israel,
and they shall rebuild the ruined cities and inhabit them;
they shall plant vineyards and drink their wine,
and they shall make gardens and eat their fruit.

Amos 9:13-14 (NRSV)

Amos prophesied that God’s people would experience judgement, primarily through an invasion of enemy forces. Though such an invasion would lead to the devastation of the land and therefore the ability to produce wine, the prophecy also looks beyond that devastation to a time of plenty, a time of blessing. When Jesus turned water into wine he gave a sign that such a future time of great blessing was near, and was coming through him.

Further, on the the day before his crucifixion, Jesus did this:

Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. He said to them, “This is my blood of the covenant, which is poured out for many. Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.”

Mark 14:23-25 (NRSV)

Again wine is linked with future blessing in God’s Kingdom. It is also linked here with the shedding of Jesus’ blood, through which that blessing would be made available.

According to John, the turning of water into wine was not just the first miracle of Jesus, but more importantly, the first sign. It was a sign of the arrival of the Kingdom of God. It was a sign that the Kingdom of God would come through Jesus.

Why waste a miracle on a party?

Our scripture focus begins with, “On the third day.” Perhaps John is hinting at something else that happened “on the third day.“ The resurrection of Jesus is worthy of joy and celebration! The “third day” was a great day for a party. This brings us to the next point, namely that Jesus did not waste a miracle at a party, but again, gave a sign that God’s presence, specifically God’s presence in and through Jesus, should be joyfully celebrated:

Then the disciples of John came to him, saying, “Why do we and the Pharisees fast often, but your disciples do not fast?” And Jesus said to them, “The wedding guests cannot mourn as long as the bridegroom is with them, can they?

Matthew 9:14-15 (NRSV)

There is much to celebrate with Jesus and the coming Kingdom of God including resurrection, re-creation, and renewal. This first sign of turning water into wine, pointed to a greater sign, the resurrection of Jesus.

Why use jars specifically set apart for religious purposes?

That Jesus would use jars set aside for religious purposes suggests that the religious life of the people had become rather staid and stuck in formal ritual. The worship of the Giver of life, had become lifeless. People were trying to do the right things, but often failed to do the right thing.

We see this, for example, in the parable about the Good Samaritan. The priests and the Levites were known for doing all the right things, keeping all the rules about ritual purity. Yet in the parable of the Good Samaritan they didn’t do the right thing. In fact some Bible scholars point out that it was their attempt to do the right thing in keeping ceremonially clean, that caused them to fail to do the right thing, which would have been to help the man left for dead. It was the Good Samaritan, and Samaritans were known for believing and doing the wrong things, who did the right thing. Likewise, while the religious leaders often condemned Jesus for not doing the right thing when he broke Sabbath laws, Jesus pointed out how he was doing the right thing in healing people.

Jesus came to bring something that lifeless religion could not, namely life. So here he is at a party, doing something unexpected, something unpredictable, something life-giving, something that inspired faith in the disciples. Using stone jars set apart for religious purposes was not sacrilegious. Empty formal religion is sacrilegious.

So what would we Baptists have done had we been in Jesus position?

I’m guessing that at least some of us, instead of turning water into wine, would have gathered up all the wine at the party and turned it into water. We would have missed out on the sign, the signpost to the Kingdom of God, of the life-giving, lively, exciting, joyful nature of the Kingdom of God.

Jesus knew what he was doing. Perhaps we might have done something different, thinking we knew better, but not really knowing what we were doing. Perhaps we still do this. Perhaps there are some things we do as Christians, as Baptists, where we turn wine into water so to speak, where we could instead provide signs of God’s Kingdom.

One example where I think we have been turning wine into water.

During this past week, it became law that conversion therapy is now illegal here in Canada. That is, to put it as simply as possible, it is now illegal to try and help a gay person become straight. Therefore there has been a call for pastors across Canada, and the United States, to preach on sexual morality today.

What I find strange is this: a conversation about sexual morality, that is, how one honors God, others, and one’s self with one’s body, is a completely separate and different conversation than one about so-called “conversion therapy.” Since the law is about “conversion therapy” I’d rather focus on that today.

Perhaps an illustration might help us start this conversation.

I have been described as being excruciating shy as a boy. Report card after report card said “Clarke is too quiet.” In Grade 6 the teacher called me out to the hallway for a private chat. “What do you want to do for a living?” he asked. I told him I wanted to be an airline pilot to which he responded; “Airline pilot? How are you going to be able to do that, for airline pilots have to pick up the microphone and speak to people on the plane.” Thankfully, I didn’t become an airline pilot, so I didn’t have to worry about that. God obviously has a sense of humor. My quietness continued on into adulthood and on a personality test I scored 9 out 10 for introversion vs extroversion.

So, what would happen if we created a world where there is no room for introverts, where one’s introversion is seen as something that needs fixed? Perhaps someone might come up with a therapy that promised to help introverts become extroverts. Those who score 6 of 10 on the introversion scale may find themselves seemingly more extroverted and the therapy may be hailed as a success. But people like me, scoring 8, 9, or 10 out of 10 wouldn’t experience change. Now not only is there something fundamentally wrong with us that needs fixed, but now there is something doubly wrong with us, for we are not fixable. We would become very frustrated in not experiencing change, frustrated to the point of despair. Some of us would take our own lives.

This kind of thing has been happening with “conversion therapy” for gay people all along. Actually it has been worse than my illustration of introversion, for not only have gay people had the label “broken,” but also “evil.” Making matters still worse, where we might have no difficulty having conversions about introversion, conversations about being gay can very quickly cease to be conversations. Bottom line: conversion therapy has caused more harm than good. People have been hurt, badly.

Back to the story of the Good Samaritan. What if, the beat up person left for dead in the ditch is the gay person who has been beat up by efforts to change him or her? What if we Baptists have been the priest and Levite passing on the other side, or worse, the perpetrator of the crime? What if the Canadian government is trying to be a Good Samaritan here?

There may well be nuances on the wording of the law that needs attention, but much of what I’ve seen in the call to preach on sexual morality in response to the new law has not been honest discussion on how awful conversion therapy is, but rhetoric about how awful the “gay agenda” is, and how persecuted we Christians are. We are not the ones left for dead in the ditch.

Perhaps we need to do some thinking about where we identify in the parable of the Good Samaritan. Perhaps it is time to think about what it looks like to turn water into wine, what it looks like for there to be signs of God’s Kingdom within the LGBTQ+ community.

As a ban on conversion therapy comes into effect, instead of rushing to pulpits to speak about sexual immorality, perhaps we should begin by walking with someone who is gay, taking time to listen. That means making time to listen. That also means making room in our minds and hearts to hear what is said. Maybe listening could be one sign of the Kingdom coming?

I will never tell my gay son that he should not identify as gay. He will never tell me that I should not identify as introverted. I have never stopped being an introvert, but I have learned, with stumbling steps sometimes, how to survive and thrive as a quiet person in a noisy world. Maybe that speaks to what should be our focus, not how we get gay people to become straight as conversion therapy aims to do, but how do we help all people, gay or straight, walk with Jesus in faith, hope, and love. What does water into wine look like in each person’s life?

Conclusion

Had we been at the wedding at Cana, we might have done things differently, but Jesus, being predictably unpredictable, did what he did, and and it stirred faith in the disciples.

We ask “what would Jesus do?” He just might do something surprising, something unpredictable, something life-giving, something that leads to joy and celebration, something that points to the beautiful Kingdom of God.

While we began with What would a Baptist do, the question here is, what will we do, to show signs of God’s Kingdom?

The Changing of the Covenant

Today we’re back with writer Mathew Simon at the blog Revelation of God’s Love. Click the header which follows to send some traffic to Mathew’s site and read today’s devotional there.

Jesus removed the veil of the law

Jesus destroyed spiritual death by removing the law.

The law was a veil that brought spiritual death.

2 Corinthians 3 “7 But if the ministration of death, written and engraved in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: 8 How shall not the ministration of the spirit be rather glorious? 9 For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory….11 For if that which is done away was glorious, much more that which remains is glorious…..15 But even unto this day, when Moses is read, the veil is upon their heart. 16 Nevertheless when it shall turn to the Lord, the veil shall be taken away.”

But the law was passing away.

The law was Mt.Sinai – the mountain of death and fear.

But GRACE is Mt.Zion – the place of righteousness and joy.

Hebrews 12 “18 You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm; 19 to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them, 20 because they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned to death.” 21 The sight was so terrifying that Moses said, “I am trembling with fear.” 22 But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly, 23 to the church of the firstborn, whose names are written in heaven. You have come to God, the Judge of all, to the spirits of the righteous made perfect, 24 to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.”

The kingdom of God was coming to shake and destroy the old covenant law of Israel.

Hebrews 12 “26 At that time his voice shook the earth, but now he has promised, “Once more I will shake not only the earth but also the heavens.” 27 The words “once more” indicate the removing of what can be shaken—that is, created things—so that what cannot be shaken may remain. 28 Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe”

Jesus removed the law (VEIL) and spiritual death in AD70 to bring GRACE and eternal life on Mt.Zion (New covenant).

Isaiah 25 “On this mountain the Lord Almighty will prepare a feast of rich food for all peoples,a banquet of aged wine— the best of meats and the finest of wines. 7 On this mountain he will destroy the veil that enfolds all peoples,the sheet that covers all nations; 8 he will swallow up death forever.The Sovereign Lord will wipe away the tears from all faces; he will remove his people’s disgrace from all the earth.The Lord has spoken.”

Today the nations are being healed with ETERNAL LIFE in CHRIST.

Revelation 22 “2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.”

Before and After: The Veil and the Big Reveal

This week a friend put me on to a 50-minute YouTube podcast of Mike Winger teaching on the prophetic nature of four verses in Proverbs 30 that ended with the passage in 2 Corinthians 3 which follows. I’ve linked to the podcast at the end of today’s reading for those who want to go deeper.

^{NIV.2.Cor.3.13} We are not like Moses, who would put a veil over his face to prevent the Israelites from seeing the end of what was passing away. ¹⁴ But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away. ¹⁵ Even to this day when Moses is read, a veil covers their hearts. ¹⁶ But whenever anyone turns to the Lord, the veil is taken away.

BibleRef.com sets the stage:

Paul has been comparing the glory of the old covenant between God and Israel and the new covenant of God’s grace for all who come to Him through faith in Christ. The glory of the revelation of God through the old covenant was always fading away and being brought to an end. The glory of God’s revelation of Himself through Christ is eternal. Through faith in Christ, God receives Jesus’ death on the cross as payment for sin and gives credit for Jesus’ sinless, righteous life in return.

The result for him, Paul has written, is boldness and confidence while representing God to others. He has nothing to fear, because his standing before God is not based on his own performance. It is all based on Christ’s righteousness.

Moses, on the other hand, could not be so bold in representing God to the Israelites. Paul is referencing Exodus 34. Moses returned to the people after being with God visibly changed in his appearance. His face reflected God’s glory so powerfully that the people were afraid to come near him (Exodus 34:30). The glory of God was painful to them in their sinfulness. Moses covered his face to protect them from God’s glory. He could not boldly reveal it to them as Paul revealed God’s glory in the person of Jesus.

The Bridgeway Bible Commentary suggests that the veil itself is both literal and symbolic:

After Moses had been away from the presence of God for a while, the brightness of his face faded, but the veil over his face prevented Israelites from seeing this fading brightness. To Paul, this fading brightness symbolized the fading away and eventual end of the old covenant. The permanence of the new covenant, by contrast, gives Paul confidence in all that he says and does (12-13).

At Authentic Christianity, Ray Stedman comes closest to the type of approach I heard in the podcast, even going so far as to title his commentary, “Who is This Masked Man?” (He refers to the veil as a mask, which, you gotta admit, is somewhat timely!)

God loves to teach with symbols. His favorite teaching method is to use a visual aid, a kind of symbol of truth which he holds up before us to instruct us. The “mask,” or veil, which Moses wore is a symbol of the old covenant, that is, the Law, the Ten Commandments, with their demand upon us for a certain standard of behavior. Also, it is a symbol of our natural, typical response to the Law — to try to obey it, either to the point of convincing ourselves that we have achieved it, or to the point of giving up and rebelling against it.

Stedman also gets into the possible motivation for Moses’ motivation for wearing the veil. It may not have been because his face was shining with the glory of God, but that the glory was fading. Just stop and think about that for a minute:

Moses, perhaps, did not understand all this when he put the veil over his face. It is somewhat difficult for us to guess what his motive may have been. Some commentators suggest that he felt that if the people saw that the glory was fading away, they would not pay any attention to the Law, they would disregard it and go on living as they wanted. Others have suggested that, perhaps, he was trying to preserve his own status symbol as a special mediator with God. That is the position I have taken in my book, Authentic Christianity, which deals with this passage. I think that Moses, like many of us, was trying to preserve the reputation he had with the people and he did not want them to see that when he came out from God’s presence the glory began to fade — as many of us do not like people to see what is really going on inside of us. We want to preserve an image of being spiritual giants when actually we are not at all. Our family knows it, but we do not want our friends or anyone else to know. That may be what Moses’ motive was.

The Bridgeway Commentary looks at what happens when someone steeped in the old covenant (i.e. the Jews) places themselves under the new covenant:

In a sense there is still a veil that belongs to the old covenant. It is the veil that covers the minds of the Jews, for they read the Old Testament but refuse to see Christ as its fulfilment. Consequently, they cannot properly understand it (14-15). When Moses went in before the Lord he removed the veil. Similarly, when Jews turn to Jesus Christ, the veil is removed. Through the work of the Spirit, Christ sets them free from the bondage of sin and the law (16-17). Christians also must make sure that there is no veil between them and their Lord. The better they know Christ personally, the more they will be changed so that they become increasingly like him (18).

As Stedman continues, we see the challenge of what we’re doing here, going back and forth between two commentaries where the interpretation of what the veil represents, and its practical applications, differs.

Notice what that is saying. The apostle is very clear that the nature of the darkness, the blindness that lay over the minds of the Jews of his day, which he calls a “veil,” is the same veil that Moses put over his face. Now, obviously, the veil on Moses’ face was a material veil; it was made of cloth. Paul is not suggesting that the Jews walk around with cloth veils on their faces.

Stedman sees the fading taking place as “the terrible end of self-effort,”

… They do not see that the end of all their efforts to try to live a righteous life by their own human resources is going to end in death and condemnation and emptiness and a total sense of futility and waste. But yet, that is what happens.

Paul also calls it a “hardening,” by which he means it becomes a continual condition. It is a state of mind that they enter into. Now, the amazing thing is that, in our day, 2000 years after Paul, this is still true. You can see it in the Jews today. In Orthodox Judaism, and much of Reformed Judaism, and certainly in Liberal Judaism, they are still trying to make it before God on the basis of how they behave.

Again, it’s a longer selection, but if you’re going to read one of the links here to better understand the passage, I would choose either taking the 50 minutes to listen to the podcast link, or read Ray Stedman.

BibleRef returns us to the historical context:

Now Paul adds that the minds of the Israelites were hardened by sin. Even as Moses was receiving the commandments from God, Israel built an idol to worship instead of worshipping the Lord. This disobedience and betrayal of God resulted not just in punishment from Him but in a hardening of their minds to see His glory. The glory was revealed in God’s Word to them, but they could not, would not, see it.

Nobody can see God’s glory, Paul adds, because of this veil created by sin. It keeps us from understanding what is true until it is removed through Christ. In other words, only those who come to God through faith in Christ are freed from the veil and given the ability to begin to receive God’s glory. Why? Because in Christ, their sin is forgiven and replaced with Jesus’ righteousness.

On a later page, it adds,

We cannot remove this veil ourselves no matter how sincerely we want to or how diligently we study or how desperately we try to obey.

I held back verse 18 to the end so it might be our final thought:

^{NLT.2.Cor.3.18} So all of us who have had that veil removed can see and reflect the glory of the Lord. And the Lord—who is the Spirit—makes us more and more like him as we are changed into his glorious image.

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Here is the link to the podcast by Mike Winger that got me interested in this text: Jesus is Prophesied in the Book of Proverbs. (The Corinthians passage comes up close to the end.)

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Teaching the text — advice to pastors at WorkingPreacher.org from Karl Jacobson:

…[I]t may be necessary to say a quick word about the inter-testamental tension here. There may be a tendency, and perhaps even a temptation, to read this allegory of Paul’s as an outright rejection of the Old Testament. Phrases like “not like Moses,” and “their minds were hardened,” and even simply the “old covenant,” may seem to suggest that Paul is doing exactly this, rejecting “Moses” and his obscured, clouded, veiled word. But for Paul, there is no true disconnect between the Torah and the Testament to Christ. As the second reading from last week showed the gospel (or as 2 Corinthians 3:12-4:2 has it, the truth) is very much in keeping with the Old Testament, with the scriptures of the tradition.

At stake here are questions of antinomianism, of supersessionism, of simplistic ideas of “Old Testament = Law, bad and New Testament = Gospel, good.” Along with these often goes “Christian believer = good, Jewish believer = bad.” This is not, finally, what Paul is about. Paul does not dismiss the Old Testament.

At the same time the essential claim for Christ is an essential claim, it is particular, and quite uncompromising. While Paul does not reject the Old Testament, the old covenant, he does argue for a particular reading of it, one that is possible only in the Spirit, who brings freedom from blindness, and veiled minds (3:17)…

Below the Surface: Look for the Symbol in the Miracle

^NIV.John.2.3 When the wine was gone, Jesus’ mother said to him, “They have no more wine.”

⁴ “Woman, why do you involve me?” Jesus replied. “My hour has not yet come.”

⁵ His mother said to the servants, “Do whatever he tells you.”

⁶ Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing, each holding from twenty to thirty gallons…

^…11 What Jesus did here in Cana of Galilee was the first of the signs through which he revealed his glory; and his disciples believed in him.

The most miraculous thing Jesus ever did was to conquer death, which we celebrate this Easter weekend. At the other end of the narrative, we have his first miracle at a wedding. These bookend that aspect of his life and they have much in common.

Today we have a book excerpt for you from The Problem of Jesus: Answering a Skeptic’s Challenges to the Scandal of Jesus (Zondervan, 2021) by Canadian pastor Mark Clark. (A sequel to The Problem of God.)

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Bringing about revelation of God that leads to saving faith is one of the stated purposes of miracles the gospel writers tell us about. Jesus did miracles to reveal to the world what he came to do. Again, we see this in the miracle mentioned earlier, the turning of water into wine. John 2:6 tells us that there were six stone jars filled with water and then gives their purpose, which is the key to uncovering the meaning of the miracle: they were “for the Jewish rites of purification.” Why did John include this detail? Because John’s larger purpose was to show us through this miracle that the Jewish observance and ritual of purification was being upstaged and superseded by Jesus. This phase of history, where humankind connected with God through religious observance of rituals, was coming to an end. It was being fulfilled by Jesus and what he was doing in the world. Jesus was doing something new, and he was saying, “I am the new wine.” Religion was giving way to relationship.

Here we find the scandal of Jesus’ miracles, the real problem Jesus was creating. What he was saying was like a cultural hand grenade, upending centuries of tradition and belief. this would have been extremely offensive and controversial to John’s audience. How do I know? When I was in Israel a few years ago, I had the unique privilege of preaching in front of one of these big stone water jars at Cana in Galilee, where this miracle took place historically. The jar was up to my waist and must have been two or three feet wide at the mouth. My audience was a collection of tourists standing around as well as our Jewish tour guide, Abraham.

I explained what the story of the water being turned to wine was about, and later Abraham pulled me aside and asked, “Are you serious about what you said back there?” I said, Yes, of course,” He said, “I’ve done this tour with two hundred Christian groups, and I’ve never heard any of them get up and say what you just said. Do you really think that that’s what Jesus was trying to say?”

Here was a man who was religiously living under the idea that purification jars were still necessary in relating to God, and I was able to clarify what Jesus was saying. he began to grasp the idea that one phase of God’s work was over and a new had begun, and it hit him hard. As it should hit all of us. You can see why the miracles Jesus did were powerful, not only for the activity itself, but for what it meant about God and God’s work in the world. Jesus was not just healing people or doing marvellous things. He was more than a doctor or a magician. In every miracle, he was reinforcing what he taught: “I’m replacing everything the temple and all of the purification rituals ever meant or were used for. I’m here–and I’m shutting it all down.”

You can understand why Jesus’ audience often got angry with him. Jesus claimed to be bringing about a new era, or as John said, “The law was giving through Moses; grace and truth came through Jesus Christ” (John 1:17). With Jesus came a cosmic shift in how God related to the world, for Jesus was bringing creation back to what it was intended to be before sin and death.

What does this mean for you and me? It means that miracles are an invitation to all of us, God’s invitation to enter in and experience restoration at a personal level.

pp167-169

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Excerpted from The Problem of Jesus: Answering a Skeptic’s Challenges to the Scandal of Jesus ©2021 by Mark Clark and used by permission of Zondervan Publishing.  Learn more at  zondervan.com

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Watch a 90-second video with Mark introducing the book:

 

 

Jesus Changes Everything

In fear and amazement they asked one another, “Who is this? He commands even the winds and the water, and they obey him.” – Luke 8:25b

Today we’re paying a return visit to Practical Theology Today. The writer is Curt Hinkle.

Get Used to Different

If you haven’t watched The Chosen yet, I highly recommend it. The developers of the project hoped to create a “binge-worthy” series and they seem to have accomplished their intent. I had a fever several weeks ago, was self-quarantined for a few days, and I binge-watched the entire first season (eight episodes). It is well done! They really do a good job of depicting the humanity of Jesus as well as his likely interactions with the people, especially his followers.

The creators did an especially nice job of surmising the interactions between the disciples themselves. Of particular interest was the interplay of the fishermen (Simon, Andrew, James, and John) with Matthew (Levi), the Israelite, turned traitor, tax collector for the occupying Romans. There was no love loss. When Jesus invited Matthew to follow him, Simon questioned the action, “What are you doing? Do you have any idea what this guy has done?” Simon, after reminding Jesus what this guy was a tax collector, said, “I don’t get it” to which Jesus responded, “You didn’t get it when I chose you, either.” Simon’s response: “But this is different. He’s a tax collector.” Jesus’ retort has become my favorite line in the series so far – “Get used to different.”

 Get used to different – an understatement to say the least. As I read through the gospels, I try to imagine what was going through the minds of those first-century followers. Almost everything Jesus did and said was different. I picture them huddled together, collectively trying to make sense of what was happening.

I recently read Luke’s account of Jesus calming the storm prior to a visit to the Gentile region on the East side of the Sea of Galilee (Luke 8:22-39). To this point, the disciples suspected they might be following the Messiah, the anointed one of God that would rescue the nation of Israel from the Roman Gentile dogs. But Jesus seemed to do things differently than they expected of a messiah and the trip across the lake didn’t ease their confusion. When Jesus said, “Let’s go across to the other side of the lake,” I could picture the disciples discussing among themselves, “Serious? The other side? That’s Gentile country. They are different over there.” Get used to different!

As they crossed the lake (about the size of Lake Mille Lacs in Minnesota), Jesus fell asleep and a storm blew in. After being abruptly awakened by the disciples, Jesus calmed the raging storm and they continued their journey across the lake. Though the disciples marveled at what they had just witnessed, it left them fearfully asking, “Who then is this…?” We think he might be the Messiah, but messiahs don’t calm storms. Messiahs position themselves to overthrow pagan kingdoms. This is different. Get used to different!

Landing on the the other side of the lake, Jesus and his disciples were immediately met by a naked man who lived among the tombs and was possessed by a Legion of demons (Who, by the way, knew exactly who Jesus was – “Son of the Most High God.”). Cleanliness was core to the first century Jewish religious customs. What we see in this narrative is uncleanliness at every turn – an unclean (naked) man, with unclean spirits who lived among unclean tombs in an unclean territory where they raised unclean hogs. Any respectable rabbi (and presumably a messiah) would have gotten back in the boat and left. I picture the disciples huddled on the shoreline next to the boat, again asking “Who then is this…? This is really different than we expected.” Get used to different! *

In what ways might we need to get used to different? As Christ followers, I think we need to be OK with different. I think we need to learn to expect different. In fact, as Christ-followers, I suspect that God wants us to step into different. The late Howard Hendricks used to suggest that we should always be involved in something that stretches our thinking and comfort – something different than we are used to. Different drives us to God and causes us to rely on the Holy Spirit. Different leads to transformation. If we are serious about following Jesus, I suspect we need to…

Get Used to Different!

* If you know the story, you know that Jesus drove the legion of demons from the man. Jesus was not defiled by the unclean man in his unclean setting. Instead “the holy contagion of Jesus rescued and transformed the man,” borrowing from Jim Edwards (Edwards, J. R. (2015). The gospel according to Luke, p. 249).

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From Thinking Out Loud:

What if the books of the New Testament were arranged somewhat differently? If people can have fantasy sports teams, I figured I could imagine an edition of the NT with the books in a different order. Click here to read.

Living New Covenant Means Welcoming New People

The transition from Old Covenant to New Covenant involves the story of a man named Cornelius. If you’re unfamiliar with his story, click the link which appears at the beginning of today’s devotional.

A year ago we introduced you to Paul T. Reynolds who lives in the Cayman Islands, where he oversees Children’s Ministry at First Baptist Church of Grand Cayman. You can read more of his writing at his blog, where he’s currently working through the Book of Acts. He is the author of 66 Books, One Story.

Living for God for People

Acts 10:1-23a (AD 42)

Verse two is not a comprehensive statement of what it means to be a good Christian, but neither is it incidental.

The Roman Centurion Cornelius was a “devout and God-fearing” man (not just him, but also his family). Furthermore, “he gave generously to those in need and prayed to God regularly” (v.2).

God repeated the point for emphasis, two verses later: “Your prayers and gifts to the poor have come up as a memorial offering before God”.

James shared similar thoughts from God when decrying moral hypocrisy, stating that “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27).

In both instances, a point of emphasis is a dual perspective on what being a Christian looks like: holy living (involving personal relationship with God and behaviour) and caring for those in need.

Cornelius – a righteous Gentile and a man of authority – was then told by God to send for a nobody; a mere fisherman, a poor man with no-one under his command. Cornelius had no problem with what God said, and did as he was told.

Peter, on the other hand, did not immediately do as he was told. In his vision (v.11-16), God told him what Jesus told him – that the old civil and ritual codes were fulfilled and therefore no longer relevant. He needed to change his understand of right and wrong.

Does that mean that other aspects of God’s teaching might have reached their sell-by date and need to be traded in for more enlightened perspectives?

Well, that depends.

Is the teaching in question, part of the system of civil and ritual law that Jesus said was fulfilled and therefore ended? Or is it part of the moral law, the nature of God himself, reaffirmed by Jesus or the apostles?

Cornelius, with his upbringing surrounded by idol-worship and sexual immorality, knew that his culture didn’t change God’s nature. God’s nature must and did change him.

Peter, with his upbringing dominated by hypocritical leaders, was struggling to understand that his nature wasn’t exactly the same as God’s nature. God’s nature must, and would eventually, over time, change him.

Fight the part of you that doesn’t care about the eternal destiny of people you don’t like.

And hold firm to God’s calling on your life; pursuing your relationship with Him in prayer and holy living, and helping the needy.

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What happened next? The continuation of the story in the rest of Acts 10 and Acts 11 is important. Click to read the next blog post in this series: Even to the Gentiles.

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Mission Statement: Christianity 201 is a melting-pot of devotional and Bible study content from the widest range of Christian blogs and websites. Two posts might appear on consecutive days by authors with very different doctrinal perspectives, or from different parts of the world. The Kingdom of God is so much bigger than the small portion of it we can see from our personal vantage point, and one of the purposes of C201 is to allow readers a ‘macro’ view of the many ministries and individual voices available for reading. Your suggestions of articles and websites to consider are always welcome.

Scripture portions from various translations quoted at Christianity 201 are always in green to remind us that the Scriptures have LIFE!

What Does It Mean to Say God is Immutable?

What does the word mean?

From Dictionary.com:

adjective: not mutable; unchangeable; changeless.

synonymns: immovable, inflexible, sacrosanct, enduring, abiding, changeless, ageless, constant, fixed, invariable, permanent, perpetual, stable, steadfast, unalterable, unmodifiable

From a very detailed, very researched page at the website PreceptAustin.org:

…Immutability means that God is not subject to change through time or circumstances. He is invariable. In His nature and character, God is absolutely without change. In God’s essence, attributes, consciousness and will, He is unchangeable. Ponder the significance of this truth, in light of other truths about God such as “God is love.” (1Jn 4:8, 16)…

A W Tozer ..adds that “If God is self-existent, He must be also self-sufficient; and if He has power, He, being infinite, must have all power. If He possesses knowledge, His infinitude assures us that He possesses all knowledge. Similarly, His immutability presuppose His faithfulness. If He is unchanging, it follows that He could not be unfaithful, since that would require Him to change. Any failure within the divine character would argue imperfection and, since God is perfect, it could not occur. Thus the attributes explain each other and prove that they are but glimpses the mind enjoys of the absolutely perfect Godhead.” …

Where does the Bible teach this?

The website AllAboutGod.com provides the scripture references:

The Old Testament clearly states that God is immutable:

“God is not human, that he should lie, not a human being, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill?” (Numbers 23:19).

“He who is the Glory of Israel does not lie or change his mind; for he is not a human being, that he should change his mind” (1 Samuel 15:29).

“They will perish, but you remain; they will all wear out like a garment. Like clothing you will change them and they will be discarded. But you remain the same, and your years will never end” (Psalm 102:26-27).

“Remember the former things, those of long ago; I am God, and there is no other; I am God, and there is none like me. I make known the end from the beginning, from ancient times, what is still to come. I say, ‘My purpose will stand, and I will do all that I please’” (Isaiah 46:10-11).

“I the LORD do not change. So you, the descendants of Jacob, are not destroyed” (Malachi 3:6).

God is Immutable – New Testament Verses
“Here is a trustworthy saying: If we died with him, we will also live with him; if we endure, we will also reign with him. If we disown him, he will also disown us; if we are faithless, he remains faithful, for he cannot disown himself” (2 Timothy 2:11-13).

“God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope set before us may be greatly encouraged” (Hebrews 6:18).

“Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows” (James 1:17).

“He also says, ‘In the beginning, Lord, you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; they will all wear out like a garment. You will roll them up like a robe; like a garment they will be changed. But you remain the same, and your years will never end’” (Hebrews 1:10-12).

“Paul, a servant of God and an apostle of Jesus Christ to further the faith of God’s elect and their knowledge of the truth that leads to godliness— in the hope of eternal life, which God, who does not lie, promised before the beginning of time” (Titus 1:1-2).

Why is it Necessary that God have this Characteristic?

From the website GotQuestions.org:

…There are several logical reasons why God must be immutable, that is, why it is impossible for God to change. First, if anything changes, it must do so in some chronological order. There must be a point in time before the change and a point in time after the change. Therefore, for change to take place it must happen within the constraints of time; however, God is eternal and exists outside of the constraints of time (Psalm 33:11; 41:13; 90:2-4; John 17:5; 2 Timothy 1:9).

Second, the immutability of God is necessary for His perfection. If anything changes, it must change for the better or the worse, because a change that makes no difference is not a change. For change to take place, either something that is needed is added, which is a change for the better; or something that is needed is lost, which is a change for the worse. But, since God is perfect, He does not need anything. Therefore, He cannot change for the better. If God were to lose something, He would no longer be perfect; therefore, He cannot change for the worse.

Third, the immutability of God is related to His omniscience. When someone changes his/her mind, it is often because new information has come to light that was not previously known or because the circumstances have changed and require a different attitude or action. Because God is omniscient, He cannot learn something new that He did not already know. So, when the Bible speaks of God changing His mind, it must be understood that the circumstance or situation has changed, not God. When Exodus 32:14 and 1 Samuel 15:11-29 speak of God changing His mind, it is simply describing a change of dispensation and outward dealings toward man…

Does this mean the God of the New Testament is the same as the God of the Old Testament?

In many respects, this question needs to be re-framed to be a valid question, but the clue to the answer is in the last sentence of the previous answer (“a change of dispensation and outward dealings toward man.”)

Look at this way, you can’t read Hebrews 13:8

Jesus Christ is the same yesterday and today and forever.

without having passed by Hebrews 8:13

By calling this covenant “new,” he has made the first one obsolete; and what is obsolete and outdated will soon disappear.

(Like the 8:13/13:8 thing I did there?)

Similarly, you can’t answer this question in terms of God’s core character or essence, but rather, one resolves the presumed dilemma in terms of discussing the idea that God has, with the coming of Jesus, ushered us into an era of a new covenant with humankind.

Thankfully, we get to be participants in this new covenant.

 

 

When Everything Changed (Easter Reflection)

by Clarke Dixon

We have all experienced incredible change recently, to our routines, our plans, our lives. Our hearts go out to those who have experienced change in the worst ways.

I am reminded of a time I was the instigator of change. My first pastorate was a two-point charge, each of which had regular Bible studies. In the one church we met over lunch and tea was served in some very fancy teacups. Anyone who knows me knows that I don’t do fancy. And while my fingers are not large, they are still larger than the pathetic little handles in your average fancy teacup. By the time we left that church five years later, I had them drinking tea out of mugs!

That was pretty much the only change I made in that church. People resist change, especially people who are devout, people who are committed. Very often in smaller churches, people are both devout and committed. Thankfully so!

In New Testament times we see many devout, committed people making very big changes in a very short space of time. They made changes in their expression of faith. For example, they moved away from a focus on the temple, away from the practice of animal sacrifice, and away from a focus on Saturday, the Sabbath, as the highlight of the week, focusing on Sunday instead. They also moved away from an insistence on keeping a distance from anyone who was not Jewish.

How did these big changes come about among people like Paul, who were very devout and very committed to an old and enduring way of expressing faith in God? What made them want to change in matters of great importance? Paul tells us in his first letter to the Corinthians:

For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, and that he was buried, and that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. 1 Corinthians 15:3-8 (NRSV)

Paul met the risen Jesus, and that changed everything.

Since Jesus had risen from the dead, people began to change their religious practices. For example, people began meeting on Sunday to worship in order to commemorate the resurrection of Jesus, which happened on a Sunday. Every Sunday is Easter Sunday! They stopped the sacrifice of animals, realizing that Jesus is the best, and truly only, sacrifice for sin. They stopped having a strong focus on the temple, realizing that God was not to be found there, but rather indwells all His people.

Since Jesus had risen from the dead, people realized that how they related to God had changed. We relate to God through a new covenant, not by our being good enough to “make the cut,” but in Jesus being good to us, taking the consequence of our sin on himself. Our relationship with God is based on his love and grace, his offer of reconciliation.

Since Jesus had risen from the dead, people changed how they related to one another. They related, not so much by law and custom, religious or national, but by a new way of love which touched all relationships. There was a new way of valuing one another, breaking down class divisions, another big change.

Jesus was raised from the dead and that changed everything. Jesus is alive, and that changes everything. It can change everything, for you and for me.

The resurrection of Jesus can change our future. Many are living in fear that COVID-19 will control our future, and rightfully so, it certainly has had, and will continue to have, an impact. However, some day it shall be a matter of history. It will be in the past. Jesus is the one who is, who was, and who is to come. The day will come when COVID-19 will be part of our history. Jesus is our future.

The day will come when COVID-19 will be part of our history. Jesus is our future.

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Jesus was raised from the dead in the past. He lives with us now in our present. He will be there for us in our future. Resurrection to eternal life will be a life-changing, life-giving part of our future.

The resurrection of Jesus can change our lives now. We can walk with Jesus now, in faith, hope, and love. Walking with the risen Jesus changes everything. It changes our relationships, as we walk with others in the way of love. It changes our outlook on life and society. It changes us. The word “repentance” literally means “a change of mind.” We change our minds about ourselves, and about God. Among other things, in repentance we change from thinking that God does not matter, to realizing that God does matter, because we matter to God. Easter is the evidence that we matter to God, a lot!

Jesus is risen, and that changes everything. Are you ready for change?

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Clarke Dixon is a pastor in Ontario, Canada. This reflection comes from an “online worship expression” which has replaced their regular church service due to COVID-19 precautions. You can watch the full worship expression, or the reflection alone. For a limited time, this reflection can also be heard here

This is His Covenant, Mediated for You

^{NASB.Num.21.9} And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived.

^NCV.Gal.3.13 Christ took away the curse the law put on us. He changed places with us and put himself under that curse. It is written in the Scriptures, “Anyone whose body is displayed on a tree is cursed.”

This is our third time sharing with you the writing of Jennifer Arimborgo who writes at Feeding on Jesus. Click the header below to read at source, or to find the option of listening to today’s devotional on audio.

The Better Word Spoken

 

“You have come… to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel” (Heb. 12:22-24, ESV).

What did the blood of Abel speak? It cried out in condemnation of Cain. Cain lived out the rest of his days under the dark, heavy cloud of condemnation.

Have you every struggled under the suffocating weight of condemnation? I know I have! You and I may not have shed innocent blood. Regardless, inside our souls, every one of us has heard the voice of condemnation crying out against us. Within our minds, within our hearts, that menacing voice has trumpeted the message of our failures. That voice has sat down oppressively upon our emotions and eaten mercilessly away at our joy.

But you have come. Oh, what glorious news! You have come… to the new covenant Jesus mediated for you. You have come… to the sprinkled blood that speaks an immeasurably better word than the hostile voice of accusation.

The blood of Jesus has its own breathtaking voice. Its voice is louder, better, and exceedingly more powerful than the ugly mutters of condemnation in our souls. Its voice is superior in every way. The blood of Jesus ALWAYS overwhelmingly trumps the voice of the accuser.

Have you ever read the story of the bronze snake? In the desert, the stricken Israelites had merely to look up at that snake Moses had hung on a pole. In doing so, they were saved from their affliction (Num. 21:9). That snake typified how Jesus would become a curse for us as He hung on the cross. Do you deeply understand that He hung there to redeem us from the curse of our condemnation? When we simply look up to Him, His gaze meets ours, and we, too, are instantly saved from our affliction (Gal. 3:13).

Look to Him now. Find the forgiveness in His eyes. Do you see it there? Find the mercy. Find the cleansing. It’s there. It’s for you. It’s available this very moment. Immediately. There’s no price you need to pay. He’s already paid it. Drink in the provision of His sacrifice. Receive it, precious child.

Listen. Listen as His blood proclaims this prevailing word over you: “It is finished! Once and for all… you are made holy, righteous, blameless in My sight. Right now, My precious blood washes your iniquity and your shame away. I have made your spirit perfect. I have purchased and sealed you with My very own life’s blood. You are Mine… forever Mine!”

Even right now, look to Him! “Those who look to him are radiant; their faces are never covered with shame” (Ps. 34:5, NIV).

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Revelation 12:11 says that we overcome the accuser by the blood of the Lamb. In practical terms, how do you apply this verse? What steps do you take to overcome the accuser’s voice when it tries to come against you?

 

You are a Slave: Who is Your Master?

by Russell Young

How often have you heard a passage put in a context that seems to make sense without giving its meaning second thought? Romans 6:23 may be one of them. “For the wages of sin is death but the gift of God is eternal life in Christ Jesus our Lord.”

This passage is often used in the evangelizing process to confront people with the fate that awaits sinners and to reveal the hope provided by Christ; however, the context of this passage makes it more expansive than often appreciated. It is directed to both those who have confessed faith in Christ and to those who have not. Paul is addressing the question of whether those who claim to be believers should go on sinning “that grace may increase” (v 1) and has stated that we should “count” ourselves, or consider ourselves, to have died to the practice of sin which our baptism has pledged. He has proclaimed that sin should not be our master because we are no longer under the law. In addressing slavery to sin his words are:

“Don’t you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one you obey—whether you are slaves to sin which leads to death, or to obedience which leads to righteousness? (Rom 6:16 Italics added)

In his encouragement, he has added, “You have been set free from sin and have become slaves to righteousness.” (v 18) The freedom to which he refers is from past sin and from slavery to sin since breaking the law is sin and the law has been nailed to the cross. Paul wrote to the Colossians,

“When you were dead in your sins and in the circumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having cancelled the written code (the law) with its regulations that was against us and that stood opposed to us; he took it away, nailing it to the cross.” (Col 2:13─14)

Old Covenant law does not apply to those under the New Covenant, therefore sin cannot be acquired by breaking its prescriptions. He has commended their slavery to righteousness since they were obeying the teaching that he had given. Paul went on to explain that although they used to offer their bodies in slavery to sin, they were to “now offer them in slavery to righteousness leading to holiness.” (v 19) Further he explained, “but now that you have been set free from sin (past Heb 9:15) and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life.” (v 22) His position is that slavery to righteousness leads to eternal life. It is in this context that he wrote, “For the wages of sin is death but the gift of God is eternal life in Christ Jesus our Lord.”

Many confessors have taken the last clause, “but the gift of God is eternal life in Christ Jesus our Lord,” to over-rule the first. A “gift” is normally something given unconditionally. Paul has not promoted the idea of a “gift” anywhere in this chapter, however. In keeping with his teaching on “slavery” a more understandable and a better rendering of charisma, the Greek from which “gift” has been translated, can be gained.

The Liddle and Scott Greek Dictionary presents charisma to mean “grace, favour.” The online Ancient Greek Dictionary (to 1453), Glosbe, represents charisma to mean “personal charm or magnetism; (Christianity) an extraordinary power granted by the Holy Spirit; the ability to influence without the use of logic; a personal attractiveness or interestingness that enables you to influence others; personal magnetism or charm.” This chapter does not mention “gift,” nor hint of a gift, but of a life of slavery.

“Gift” as used in Romans 6:23 is misleading. Charisma refers to the idea of the appeal or magnetism of God and implies a response by the one who has been attracted or charmed and influenced. Some confessors will not see the charisma of God and to others the influence of a holy God will not endure; they will be claimed by the world once more. It is the appeal of God’s magnetism (attractiveness) which motivates a person’s soul to pursue God and to become a slave to righteousness that provides eternal life. Christ is to be recognized as lord or master and it is through obedience to him (Heb 5:9) that he is able to accomplish the believer’s eternal salvation. Paul has presented that while slavery to sin –which is the continuation of sinning and rebellion against the Spirit—results in death the influence or appeal of Christ entices slavery to righteousness which results in eternal life.

Verse 23 is a summation of his address to the question concerning whether we should go on sinning so that God’s grace should increase. Those who don’t live in slavery to Christ as their master and lord by default become slaves to sin which will result in death. Confessors have the freedom to choose their master. However, the wages of sin is death but the charisma of God provides eternal life through Jesus our Lord, our Master. The sin issue cannot be resolved until the mastery issue is resolved.

Although the first covenant law has lost the power to enslave the confessor, a law still exists that can be broken. Paul said that he was not free from God’s law but was under “Christ’s law” (1 Cor 9:21), which he has also called “the law of the Spirit of life”. (Rom 8:2) Breaking Christ’s law brings death. John wrote, “If anyone sees his brother commit a sin that does not lead to death, he should pray and God will give him life.” (1 Jn 5:16) If life over death for a brother can be gained by forgiving a sin, neither pardon for sin nor certainty of life must have been established for the brother.

The Lord addressed the issue of slavery, as well. He stated, “I tell you the truth, everyone who sins is a slave to sin. Now a slave has no permanent place in the family, but a son belongs to it forever.” (Jn 8:34─35 Italics added) A son is one who is led by the Spirit of God (Rom 8:14), who in slavery to righteousness, through which he or she honors Christ’s law.

Confessors would be wise to consider Paul’s words in their context and to choose their master carefully.

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Russell Young lives in Ontario, Canada and is the author of Eternal Salvation: “I’m Okay, You’re Okay” Really? available in print and eBook in the U.S. through Westbow Publishing, Amazon, and Barnes and Noble; in Canada through Chapters/Indigo.  His column appears here every other Tuesday.  To read all of Russell’s contributions here at C201, click this link.  There is also a feature-length article at this link.

(All Scriptures are from the NIV unless otherwise noted.)

 

 

Sitting on the Altar

by Clarke Dixon

“The priest yelled at me for sitting on the altar and that was the last time I ever went to church”. Thus said a new acquaintance one day. Some may want to scold the priest for handling the situation in an unfriendly manner. Or perhaps the priest knew something the young man did not? The Bible has much to teach about sacred, holy spaces.

It begins with Adam and Eve who, though initially enjoying the presence of God in the garden, sinned and got the boot. God is holy, they were not, and so they no longer belonged in that sacred space.

It continues with Moses and the burning bush. Moses is to take off his sandals for the place upon which he was standing was holy ground. God’s presence was near, an unholy man like Moses must keep his distance. We can note here, how fire is an appropriate image for the presence of God. Unholy people should never think they can give a holy God a hug. The fierce holiness of God commands a respect of space.

It continues with the Israelites at Mount Sinai. God tells Moses that he is going to be present on Mount Sinai and so the people are instructed to wash their clothes and to not “go up the mountain or touch the edge of it” (Exodus 19:12). God is holy, they are not, sacred space is to be respected.

It is taught with the giving of the law and the instructions regarding the tabernacle, the priesthood, and the sacrifices. The incredible attention to detail for clothing, ceremonial washings, and sacrifices offered a reminder that an unholy people cannot dwell with a holy God. If you were a Jew and you were to approach God at the tabernacle or later the temple, then the holiness code must be kept. If you were a non-Jew wanting to approach God at the Temple in Jerusalem, then you had to obey the signs telling Gentiles to go no further. God is holy, and you are not, so stay back.

The young man I quoted at the beginning was told to stay back. Unfortunately, he also stayed away. Whatever lessons the priest and the young man could learn that day, there is an important lesson for us all. Consider these words from the Apostle Paul:

But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God 16 to be a minister of Christ Jesus to the Gentiles. I serve the gospel of God like a priest, so that the Gentiles may become an acceptable offering, sanctified by the Holy Spirit. Romans 15:15-16 (NET emphasis mine)

Paul’s passion, reflecting God’s call on his life, is to reach the non-Jews with the good news about Jesus, with the good news about God. Paul frames this calling as being like a priest who is to bring an offering before God. In Paul’s case, that offering is non-Jewish people. There are two truths that follow from this for us to consider:

First, because of Jesus, people are brought into the presence of God who should not normally be there. Think of the temple and the signs telling the non-Jews to stop and go no further. Now imagine Paul like a priest bringing his offering, the non-Jews, to the temple. He must walk right past the signs! People who were once far from God and who were to keep a distance are now brought into a sacred space. There is a similar line of thought in Ephesians:

Therefore remember that formerly you, the Gentiles in the flesh . . . that you were at that time without the Messiah, alienated from the citizenship of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. Ephesians 2:11-13 (NET)

Perhaps you feel that you are far from God and should keep a distance. In Christ you are invited to come right up to the altar!

Second, because of Jesus, people become an acceptable offering. Only the best of the best was to be brought as an offering before the Lord. There were to be no blemishes or defects. Do you feel like the best of the best? Probably not and neither do I. However, our perfection as an offering is a reflection of God’s work in us. Paul does not say that he brings the non-Jews to God just as they, as if any old offering will do. What he says is;

I serve the gospel of God like a priest, so that the Gentiles may become an acceptable offering, sanctified by the Holy Spirit. Romans 15:16 (NET emphasis mine)

It is God’s work to make us holy through the blood of Jesus and the ministry of the Holy Spirit. Our part is to show up. Paul here is continuing a thought he expressed earlier:

Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God. Romans 12:1 (NET)

The emphasis is not “Therefore I exhort you, brothers and sisters, by your own efforts, to make sure you are good enough, and holy enough, to present your bodies as living sacrifices.” We might prefer it were, for we prefer pedestals to altars, also for then we could boast about our own capacity for holiness. Only, of course, we never could. The main verb focuses us on our part; offering ourselves. It is God’s part to make us “alive, holy, and pleasing to God”, to make us an “acceptable offering, sanctified by the Holy Spirit”.

I am a Dad, not because I spent nine months of painstaking work building a baby piecing together each and every cell in the correct place. I am a Dad because something incredible happened in my wife’s womb. My only accomplishment for nine months was getting a crib together. We are invited to become an acceptable offering, not because we we have the capacity in ourselves to become holy, but because God has done something incredible.

So let us consider again the yelling priest and the young man sitting on the altar. Was the priest right? The real tragedy here is that the young man, when I met him, could only think of religion in terms of priests, churches, religious people, and religious stuff. The question is not “what do you think of religion?” but always “what do you think of Jesus?” Whatever his answer to that is we know what God thinks of him. He wants him to be where He is, to live fully in the presence of God, to live in a sacred space, in fact to become a sacred space. That is what God wants for you also. Are you sitting on the altar?

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read more at www.clarkedixon.wordpress.com

Christ as Mediator

by Russell Young

What is the mediatorial ministry of Christ? In addressing the role of high priest, the writer of Hebrews has presented: “But the ministry Jesus has received is as superior to theirs (high priests of the Old Covenant) as the covenant of which he is mediator is superior to the old one, and is founded on better promises,” (Heb 8:6 NIV)

This passage reveals that Christ is mediator of a new covenant. The New Covenant is a covenant of the Spirit (2 Cor 3:6) and it is through these covenantal blessings that the believer is made competent to become a sacrifice that is pleasing to God and it is through Christ’s ministry within the believer that he is able to mediate by enabling the believer to become fit for the kingdom. (Rom 15:16)

The ministry of Christ entails more than is often recognized.  A mediator is a person who arbitrates between two people; he brings them together by removing the obstacles that separate. John has identified Christ as the “advocate” or “intercessor” for the person who sins; the same Greek word has been presented as “comforter” and references the Holy Spirit. The mediation of Christ involves his ministries as sacrifice, Holy Spirit, and high priest. Without any of these ministries humankind would remain separated from God, unfit for his eternal kingdom. People need to be conformed to the likeness of Christ (Rom 8:29) to become a sacrifice acceptable to God.

As sacrifice, Christ took the death penalty that awaits all humankind because of their sin, and provided access to God so that the believer might be given the Holy Spirit (Gal 3:14) and the blessings of the New Covenant. (Heb 9:15)

As Holy Spirit, he enlightens (Jn 14:26), leads (Jn 10:3, Rom 8:4, 14; Gal 5:18), and empowers (Acts 1:8; 2 Pet 1:3; Lk 4:14; Rom 15:19) for righteousness and conformation to the likeness of the Son of God, his own likeness. This mediation makes the believer suitable to God; it returns him or her to the state that God found “very good” in Genesis. (Gen 1:31)

As high priest, he advocates for the one who has sinned. (1 Jn 2:1) The redeemed person needs to be cautious concerning sin, however. Those who deliberately keep on sinning after they have been informed (convicted by the Spirit) of its presence will not enjoy the advocacy of Christ. “No sacrifice for sins” is left for them. (Heb 10:26) When sin is recognized it is to be humbly confessed so that it might be forgiven. (1 Jn 1:9) All sin is offensive to God and as high priest the Lord intervenes on behalf of the believer when he or she confesses sin or when she or he sins in ignorance. (Heb 9:7; see also 8:5)

Believers should not accept that the sacrifice of Christ on the cross is the fullness of Christ’s mediatorial ministry. Nor should they accept a passive or indifferent attitude towards his leading following their redemption. They are to be led (follow) and they are to be obedient. (Heb 5:9; Rom 8:4; Gal 6:7-8) An advocate can only plead for the believer’s pardon based on the elements of the situation. Deliberate disobedience can not be advocated; it is rebellion.

Christ is merciful and faithful and is ready to help the believer “in his time of need.” (Heb 4:16) That need might be wisdom to avoid temptations or for strength to withstand and to defeat them, or it may be to seek forgiveness when defeated.

The mediation of Christ on behalf of the believer needs to be fully appreciated.  It is common to hear praise for the Lord for what he has done, but he also needs to be appreciated and praised for all that he continues to do through his indwelling presence as Spirit (Col 1:27) and for providing his cleansing blood as high priest. To become an offering acceptable to God the believer must be sanctified by the Spirit and transformed into the Lord’s likeness.

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Russell Young’s column appears on alternate Tuesdays. He is the author of Eternal Salvation: “I’m Okay! You’re Okay!” Really? available in print and eBook through Westbow Publishing, Amazon, and Barnes and Noble; and in Canada through Chapters/Indigo. 9781512757514

To read all of Russell’s contributions here at C201, click this link.

Why Good Friday is Good?

by Russell Young

This being Easter weekend, I was compelled, like most, to consider the events that took place more than two millennia ago. The immense importance of the passion of Christ can never be taken for granted, but perhaps the exact events, those hidden from view, can escape our appreciation. I have discovered that reflecting on the sacrificial offering of Christ has given clarity to other biblical teachings.

Accepting that Christ died for my sins is humbling and awe-inspiring. Appreciating the unseen dynamics is enlightening. For instance, how did his death “destroy the work of Satan”? The Lord’s death was not a simple trade of his life for mine.

Christ came “to destroy the devil’s work.” (1 Jn 3:8 NIV) Trading lives would not have accomplished the destruction of Satan’s power. His power rested in his ability to make people sin, bringing about their death and ultimately defeating God’s plan to have a kingdom of priests, a holy nation. The defeat of Satan’s work could only be accomplished by eradicating sin and the death that accompanied it. It is transgression of the law that comprises sin-the law of Moses. Paul wrote, “The sting of death is sin, and the power of sin is the law.” (1 Cor 15:56 NIV) And, “Where there is no law, there is no transgression.” (Rom 4:15 NIV) The law had to be satisfied and terminated. That is what Christ accomplished.

It is true that I deserved death for sin just as do all of humankind. I had been caught in Satan’s deceits and those practices that were offensive to my creator and sovereign. Had justice been served neither I nor anyone else would have survived. Satan would have won. There would not have been a single person suitable for God’s presence. Had Christ died for my sins and for those of all of humanity, the devil’s work would still not have been completed since sin would have reared its ugly head again during the remaining part of my life.

Some teach that all sin was forgiven at the cross but this is not so. According to Hebrews 9:15, “[Christ] died as a ransom to set [believers] free from the sins committed under the first covenant.” If at confession of faith, only my past sins had been forgiven, I would have still been at the mercy of the devil since my evil nature would have compelled me to continue in sin.

Christ not only provided my pardon, he defeated sin by destroying the law that defined it. Christ brought to an end the Old Covenant, the covenant of the law of Moses, the covenant that kills. (2 Cor 3:6) There can be no more sin under its jurisdiction. (see again Rom 4:15) This is Christ’s great victory over the devil. He robbed Satan of his power. Again, the writer of Hebrews stated, “For this reason (to cleanse our moral consciences from acts that lead to death) Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance.” (Heb 9:15 NIV) The writer also stated, “By calling this covenant ‘new,’ he has made the first obsolete.” (Heb 8:13 NIV) Believer’s are no longer under the righteous requirements of the Old Covenant and the evil one can no longer use its laws to cause sin and to bring about death.

That is not the end of the matter, however. John wrote of The Lord’s victory and of his proclamation: “I am the first and the Last. I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades.” (Rev 1:18 NIV) The one who holds the keys has the power to control their use. That is, Christ has the power to determine who will die, who will be sentenced to Hades, and who will find eternal life. These are his determination!

The sacrificial death of Christ, in itself, does not fully meet the need of believers. The Lord holds the keys, and the matter of righteousness has not been concluded as some suppose. God still has requirements for those who are to dwell with him throughout eternity and the issue remains a “law” issue, not the law of Moses but the law of the Spirit. (Rom 8:2) “For the law of the Spirit of life set me free from the law of sin and death.”(NIV) The issue remains one of obedience, and God’s righteous requirements still exist; Christ is the means of accomplishing them, however. Paul wrote: “For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so, he condemned sin in sinful man, in order that the righteous requirements of the law might be fully met in us who do not live according to the sinful nature but according to the Spirit.” (Rom 8:3─4 NIV) The New Covenant is a covenant of the Spirit. The Lord is the Spirit (2 Cor 3:18) and he must be obeyed. (Heb 5:9) Fortunately for me and for all who claim the name of Christ, the law of the Spirit is embodied in the Spirit and he gives the power to accomplish his law and to achieve victory over Satan for the believer. (2 Pet 1:3) I have been freed from the death I deserved and from the weakness of my sinful nature. I walk cleansed and in the power and authority of the Spirit of Christ. Greater is he that is in [me] than he that is in the world.” (1 Jn 4:4 NIV) I have a better hope of victory because I have Christ and his presence in me. (Col 1:27)

In the end those who have claimed belief will face Christ at judgment to determine their reward or judgment in compliance to his rule. Freedom from judgment comes from allowing the Spirit to enlighten, lead, and empower the believer so that he or she does not commit practices that are offensive to God. Believers are compelled to walk in the light-in obedience to the Spirit-or as Christ walked. (1 Jn 2:6)

The great work of the cross was the destruction of Satan’s power by instituting a new and better covenant empowered by Christ, and the cleansing of believers from the sin that they carried while under the Old Covenant.

Communion: Eating and Drinking, the Forgotten Components

by Russell Young

Communion should be a powerful reminder, not just of what Christ has done but of that which he continues to do in the believer’s life.  It is well understood that the body of Christ was broken for mankind; the significance of eating the bread and drinking the wine is less well appreciated.

Christ said, “I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.” (Jn 6:53 NIV) Although some do not connect this revelation to communion its linking seems obvious.  The Lord has made it clear that unless the eating of his flesh and the drinking of his blood is done, a person has no life.  Communion is not only a command of Christ; it should be a potent reminder of the Lord’s ongoing ministry for the believer and of each person’s need.  It is not so much obedience to the command that God requires as it is a reminder to continuously eat and drink of the Lord.

Luke has recorded the Lord’s Passover celebration: “And he took the bread, gave thanks and broke it and gave it to them, saying, “This is my body given for you; do this in remembrance of me. In the same way, after the supper he took the cup, saying, “This cup is the new covenant in [because of, through] my blood, which was poured out for you.” (Lk 22:19-20 NIV) The new covenant, a covenant of the Spirit, was made available through the blood of Christ (Heb 9:15) and is only accomplished through the willingness of the believer to be led by the Spirit.

The bread of communion is to remember that Jesus, the Christ, gave his body as propitiation for the sins of the world. Bread also had great spiritual significance for the Israelites. Bread was and is a staple of life.  It nourishes the body and provides strength.  In the wilderness, manna, which was bread-like, had been provided for the Israelites. It was very nourishing and gave life to the Israelites as they wandered the wilderness.  However, Moses told them that “man does not live on bread alone but from every word that comes from the mouth of the Lord.” (Deut 8:3 NIV) Christ said that he was the bread of life, the nourishment they needed.  He promised that those who “eat” (take him in) would never die. He said, “I am the bread of life. Your forefathers ate the manna in the desert, yet they died.  I am the living bread that came down from heaven, which a man may eat and not die.” (Jn 6:48-49 NIV) Jesus is also referenced as being “the Word.” (Jn 1:1; Rev 18:13)

The Bible also states that Ezekiel was given a scroll and was told to eat. “Then he said to me, ‘Son of man, eat this scroll I am giving you and fill your stomach with it.’ So I ate it and it tasted as sweet as honey in my mouth.” (Eze 3:4 NIV) The apostle John was also given a little scroll and was told to eat it (Rev 10:9), after which he was told to prophesy again. The scrolls contained the words of God and these servants were told to eat them.

The bread not only represents the Lord’s death, the significance of communion also rests in the understanding that the bread is God’s Word which must be taken in daily. Bread needs to be chewed, to be digested, in order to be made useful; it cannot be swallowed whole. Likewise, the Word needs to be “chewed” and digested.

Neither is wine a mere remembrance of the shed blood of Christ.  Life is in the blood. (Deut 12:23) Blood symbolizes the Spirit and drinking it symbolizes taking in the Spirit.  “The Spirit gives life.” (Jn 6:63 NIV) “He [came to] convict the world [including the believer] of guilt in regard to sin and righteousness and judgment.” (Jn 16:8 NIV) The Spirit saves through his sanctifying work. (2 Thess 2:13; Titus 3:5-6) Since his sanctifying work has not been completed (Gal 5:5), neither has the believer’s need.  Communion needs to be a reminder of that fact; he or she must take in the Spirit and allow their Lord to live within them, leading them in righteousness apart from the law (Rom 8:4 ), into sonship (Rom 8:9) and it is he who will provide the believer with eternal life. (Heb 5:9; Jn 10:27-28) The people who will dwell in the Lord’s eternal presence are required to “let the Spirit renew [their] thoughts and attitudes.” (Eph 4:24 NLT; Rom 8:29)

Eating the bread is a different issue than breaking it.  The eating is a reminder that Christ is in the believer and that his Word must also be within them.  The living Spirit provided through the Lord’s blood is necessary if the believer is to gain victory over sin and to be conformed to the likeness of God’s Son. Christ in the believer is his hope of glory (Col 1:27) and the means of glorifying him. The acts of eating the bread and of drinking the wine will not clearly portray meaning to the believer until their significance is commemorated. Neither will the fullness of the Lord’s ministry and of the believer’s need be remembered until proper celebration takes place.

How great is God!  There is no good thing in us.  But, with Christ in us what great things can be accomplished.  What “good” is possible!  The fullness of His ministry must be commemorated! This must be remembered regularly.