The Word of God Is Not Imprisoned

The Apostle Paul saw his imprisonment not as a problem, but an opportunity. We can learn so much from this. Today’s post appeared originally at the blog The Cripplegate. I encourage you to click through to read this, and then explore the rest of the blog which features a variety of authors. Today’s piece is by Los Angeles pastor Mike Riccardi.

Paul wrote his epistle to the Philippians against the backdrop of the church’s concern for Paul as he awaited his trial before Nero in his first Roman imprisonment. How was Paul holding up? Was this imprisonment discouraging him? Would he be released? Could he return to Philippi to help them with their lack of unity (cf. Phil 4:2) and to strengthen them amidst the threats of persecution and false teaching (cf. 1:28–30; 3:2)? Or would he die in Rome, and their sweet partnership in the ministry die with him? And perhaps most importantly of all: How has this loss of freedom affected the spread of the Gospel? Have Paul’s adverse circumstances in prison dealt a blow to his ministry of the Gospel to Gentiles?

After his customary thanksgiving (Phil 1:3–8), and prayer (Phil 1:9–11) Paul begins the body of his letter, in verses 12 to 18, by reassuring them—right off the bat—that far from being a hindrance to the Gospel, this opposition, this imprisonment, has actually served to advance the Gospel.

How? I’m glad you asked.

Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel, so that my imprisonment in Christ has become well known throughout the whole praetorian guard and to everyone else.

The praetorian guard was a company of 9,000 elite soldiers that were particularly tasked to protect the emperor and his interests. And it seems that this subversive preacher Paul was a high priority case for Nero, because he was being guarded around the clock by the imperial elite. The “chain” he wore (cf. Acts 28:20; Eph 6:20) was an 18-inch long chain that attached at one end to a handcuff on Paul’s wrist and at the other end to a handcuff on the wrist of the Roman guard. There wasn’t an hour of the day when Paul wasn’t 18 inches away from a Roman soldier of the imperial guard.

But it wasn’t the same guard all day every day. The soldiers took shifts of six hours at a time. That means that for nearly two years, Paul had come into contact with four different imperial soldiers each day, and had them at his disposal for six hours at a time. Talk about a captive audience!

So what do you think Paul talked about? Do you think he said things like,

• “This isn’t fair!”
• “What injustice!”
• “I’ve been waiting two years!”
• “This is not a quick and speedy trial!”
• “I’m a Roman citizen!”

How would you have reacted? Would you have complained about the lack of privacy? Would you have blamed God for your unjust imprisonment? Paul didn’t do any of those things. Paul knew a captive audience when he saw one, and he saw this as an opportunity to preach the Gospel.

The Conversation

And that’s exactly what he did. You could imagine the guard would ask, “So what are you in for?” And Paul would respond: “I am in these chains because I serve the Lord Jesus Christ, the Son of the One, True and Living God—God made flesh in the person of a Jewish Carpenter. And in further humility and obedience to the will of God, He died for sinners on a Roman cross under Roman authority in Israel 30 years ago.

He was buried and laid in a tomb with Roman soldiers keeping it secure. But three days later He rose from that grave, demonstrating His triumph over death. After remaining with His disciples for 40 days, He ascended into Heaven right before their eyes and is, this very moment, enthroned in power at the right hand of God as the Lord of the whole world.

“Not long after His ascension, while I was persecuting His followers for corrupting the Jewish religion—putting them into chains like these, and even approving of their murder—this resurrected Jesus Himself appeared to me in a blazing light! He knocked me to the ground and struck me blind, and told me that I was to be His messenger, to preach His Gospel and strengthen the church that I once tried to destroy! And since that day I have given every waking moment of my life to preaching the Good News that because of His life, death, and resurrection, those who simply turn from their own self-righteousness and trust in Him can be forgiven of their sins, can escape the punishment of God, and can be reconciled to Him. And one day soon, this same Jesus is going to break through the clouds, return to the earth, and set up His kingdom over all nations!”

And as they spoke with him, and heard this Gospel, and observed his character, they learned that he was not in prison as a criminal, but because he was faithfully preaching the Lordship of Jesus.

This is the word that spread throughout the whole guard. They would talk with each other, and wonder with each other, “This man hasn’t broken any laws. All he has to do to be released is to recant his teachings about this Jesus of Nazareth, and he’d be free to go. But he won’t do it! He’d rather lose his head than stop preaching this message!”

And as they heard this Gospel, and observed the virtue and consistent devotion of Paul’s life—that his behavior matched his message—they began to believe. God began to grant them repentance and faith in the Gospel, one by one. So much so that Paul could close the letter to the Philippians, chapter 4 verse 22, by saying: “All the saints greet you, especially those of Caesar’s household.” Four different guards, six hours at a time, every day, for the last two years, all hearing the Gospel. The messenger might have been in chains, but the word of God is not imprisoned (2 Tim 2:9). And the result, by God’s sovereign, providential work, was that many in the household of Caesar himself were beciming more sincere followers of Jesus than they ever were of Nero.

What Can We Learn?

The Lord used circumstances that anyone would have supposed would have hindered Paul’s ministry to further it. And in such circumstances of adversity, his response was not to complain, to blame God, or to sink into discontentment and depression.

Instead, he rejoiced (Phi 1:18). In what? In pleasant circumstances, an easy life, or a good reputation? No. Paul’s joy was found in the advance of the Gospel. He could endure opposition from both friends and enemies, he could decrease into insignificance and obscurity, he could suffer hardship as a good soldier of Christ Jesus (2 Tim 2:3)—because his ministry wasn’t driven by a thirst for prominence, but by the advance of the Gospel.

We need to learn to receive life’s trials from the hand of God Himself—as opportunities sent directly from Him to advance the Gospel. We shouldn’t try to cut the legs out from under the sovereignty of God by suggesting that God just passively allows our trials, or makes the best out of a bad situation. When confronted with suffering, we should see that the Sovereign Lord is purposefully giving us an opportunity to make much of Him and His Gospel by responding in a way that makes plain that comfort, freedom from conflict, and an easy life are not what we love most, but that Christ is.

We also need to take advantage of our captive audiences. We may not be chained to a Roman soldier, but we each have our obligations that keep us “captive.” Maybe you’re chained to a desk in the workplace. Maybe you’re chained to a kitchen sink and a couple of young children. Maybe you’re chained to a hospital bed, unable to move about freely. You need to see each of these “chains” as an opportunity to proclaim Christ from exactly where you are. You can be a witness to your co-workers, to your kids, or to your nurse and doctors. The messenger might be in chains, but the word of God is not imprisoned (2 Tim 2:9).

Was it a Miracle of the Speakers or of the Listeners?

Keith Brenton recently raised this question at Blog In My Own Eye.

I think folks have long and pointlessly debated whether the miracle of many languages in Acts 2 took place in the tongues of the speakers or the ears of the listeners.

My answer to the question is “yes.”

Verse four says: “All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.”

Tongues, yes.

Verses eight through eleven say: “Then how is it that each of us hears them in our native language? … We hear them declaring the wonders of God in our own tongues.” Those in verse thirteen don’t seem to hear the wonders of God at all and decide: “They have had too much wine.”

Ears, yes.

Remember, Jesus said the Advocate would come to “convict (or prove) the world to be in the wrong about sin and righteousness and judgment” (John 16). He didn’t limit the Spirit’s work to the speaker’s tongue or the listener’s ear. Those who say the Spirit can’t convict from within are limiting the implications of Acts 10, Galatians 5, Ephesians 2, 1 Corinthians 2 and 1 John 4 in a way that scripture doesn’t.

I worry that there’s a little bit of preacher arrogance behind the “tongues-only” position.

I’m not a preacher, but I write. If you ask me what is the most important thing I’ve ever written, I can tell you. (By the way, it’s this.) But if you ask a dozen people who’ve read what I’ve written, you’d probably get a dozen different answers — unless you go the answer “He hasn’t written anything important” more  than once. Which is a distinct possibility.

Same thing with preachers and what they preach. Some messages reach and touch and resonate deeply with some people in an audience that don’t connect with others at all. Sometimes even the speaker/writer will think a message is a total loss and a waste of time and effort … only to discover from a note or a comment that someone ini its audience was profoundly challenged or moved.

Other times, the originator of the message will look back on it and wonder … doubting if such deep truth (unrecognized as such at the time) could possibly have its ultimate origins in one’s own three pounds of sweetbread.

You see, the thing about the languages is almost irrelevant.

People heard truth in the words they heard in Acts 2. Some recognized it as such. Others refused to. For them, the miracle in their ears never happened because they were not convicted; they were not willing to accept it in faith. (Makes you think of Mark 6:1-6, doesn’t it?)

For me, that answers the “tongues-or-ears” question with an unequivocal “yes.” The Spirit works as He wills (1 Corinthians 12). There are no man-made restrictions on whom He can fall (Acts 2:17-18).

So if you speak or write and seek to do so for the Lord, keep on praying for inspiration.

And if you seek to listen to Him, to read and hear Him, do the same.

Because the Father sends His Spirit to those who ask.

“If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!” ~ Luke 11:13

To Whom Did Paul Say, “For What I Want to Do I Do not Do”?

While we recognize that Romans 7 is New Testament, we often over-Christianize it and miss out on the Old Testament world that shaped the times of the apostles. Scott Lencke at the blog The Prodigal Thought works through this thought, you’re encouraged to read this at source where it appeared (sans soundtrack) as De Do Do Do, De Da Da Da.

Everyone know The Police song, De Do Do Do, De Da Da Da? If not, you can have a listen and watch here.

Now Romans 7 is difficult enough just on its own terms. But add in the distraction of Sting belting out one of his great hits, well, it’s simply all over (especially after watching the video!).

Why Romans 7 and The Police?

Romans 7 is that chapter where Paul uses the word do so many times. Yes, that chapter! I count 20 times in vs15-20! There we find the famed words,

‘I do not understand what I do. For what I want to do I do not do, but what I hate I do.’

Actually, did you know Romans 7 causes difficulty? Not because of The Police, but rather because people have been debating for a very long time whether Paul is describing the normal life of a Christian or non-Christian.

The popular belief today, at least amongst evangelicals, is that Paul is describing a Christian. For starters, it is argued, if Paul says, ‘For in my inner being I delight in God’s law,’ this cannot be reality for an unregenerate, depraved human. Not only that, but what I think happens even more is that we look at our own lives, evaluate our daily living, and concur that vs15 and vs19 speak very truly about us – ‘I do not understand what I do. For what I want to do I do not do, but what I hate I do.’

Now, while some might loathe the idea of utilizing our experience to understand Scripture, I wouldn’t say it’s completely terrible. I’m an advocate of something like the Wesleyan quadrilateral that recognizes we have more than Scripture alone in helping us understand God’s revelation. Rather this perspective takes a more holistic approach, identifying a) Scripture, b) tradition (there is such things as good tradition), c) reason (not ‘objective rationalism’) and d) experience as important in grasping the revelation of God.

So, my point is that understanding Scripture is not completely devoid of our human experience and encounter with God and his truth.

Thus, having said that, those 2 well-known verses (Rom 7:15, 19) might parallel something going on in our own lives. But that doesn’t necessarily mean it was given to describe our situation. You see, this banter about whether Paul is describing the Christian or non-Christian life, I think it might just bring us on an adventure of missing the point. Well, I would concede it’s part of the point. But I don’t believe it’s the greater point of Paul in what is our ch.7 (you know Paul didn’t have chapter and verse divides in his letter).

What I think happens is that we gloss over a vital statement. And I suppose we miss the larger context of the letter and the sweeping thought of chapters 6-8. So maybe we start there.

What in the world is going on in Rome? For this letter was written to a particular church in Rome.

Paul is writing to a church that is extremely divided. Why?

Some 6 to 8 years before Paul wrote to the church, the emperor Claudius had expelled all Jews from the area of Italy (see Acts 18:1-2). Thus, the church became strongly Gentile. But the successor to Claudius, emperor Nero, allowed the Jews to make their way back into this area of the Roman empire. So we have a church situation that has become mainly Gentile over a number of years, which means you have a strong group of people mainly disconnected from the Abrahamic faith of Israel. Mix in a strong group of Jews desiring to see their great heritage fall to the wayside and you’ve got a bit of a challenge.

So here is a man with wisdom and pastoral compassion trying to help both Jews and Gentiles. You can sense it right throughout the letter.

But what about the difficulty of Romans 7? How does this fit into the Roman context?

Well, we could work through chs.6 and 8, but let’s come back to that. This is where 7:1 becomes all-important.

Do you not know, brothers and sisters—for I am speaking to those who know the law—that the law has authority over someone only as long as that person lives?

Who is Paul speaking to?

Jews! Those who know the law.

Yes, Paul does tell us early on in the letter that even those who do not have the Jewish Torah have a law for themselves (see Rom 2:14-15). But, looking at this statement in 7:1, I think it quite clear Paul is speaking to those who know Yahweh’s Torah, as summed up in the Law of Moses.

When you realize that Paul is mainly speaking to Jews, in this little interlude between chapters 6 and 8, I believe it opens up the passage quite a lot.

It’s not so much about whether Paul is describing a Christian or non-Christian, though we can talk about that, and I will. Rather it’s primarily about one who is trying to live under the law.

And so I do believe we can ascribe to a Jew, a good Jew in the context of the first century, these words of Paul: For in my inner being I delight in God’s law (7:22).

Paul’s not really caught up in our debates about prevenient or irresistible grace. He is describing a good Jew like himself based right in the tension of the first century as things were strongly evolving into the light of the new covenant in Christ. For someone who delights in the law but tries to live under the reign of the law, that person is going to find herself or himself in quite a pickle. Such a Jew might end up arguing with themselves, like Gollum and Smeagol, as seen here. Such a major internal war!

This is why the preceding words of chapter 6 become extremely important. Especially statements like these: For sin shall no longer be your master, because you are not under the law, but under grace (Rom 6:14).

The one joined to Christ has been freed from the reign of both sin and law. Law + sin = a jumbled mixture of problems in a Jew. But living under the reign of grace, as seen and expressed in the faithfulness of Jesus, releases one to ‘serve in the new way of the Spirit, and not in the old way of the written code’ (Rom 7:6). And Paul reminds us of the delivery that takes place in Jesus Christ (7:24-25). Not only that, but ‘through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death’ (8:2).

‘Ok, then. But what about 7:25, part b,’ one may ask?! It says: So then, I myself in my mind am a slave to God’s law, but in my sinful nature a slave to the law of sin.

Yes, a good Jew will want to be a slave (or obedient) to the torah-law. But that person living in light of their sinful nature, the flesh, will become a slave to the law of sin. It’s reality for Paul, for any Jew. Again, Law + sin = a jumbled mixture of problems in a Jew. This is why Paul could give his list of achievements for being best Jew of the century, but at the same time list his persecution of Christians (see Phil 3:4-6). Living under the reign and lordship of the law is ludicrous, even making one proud of their accomplishments that are contrary to the will of God (and for Paul, that was watching Christians be murdered!). A proper Jew needs releasing from such a view, being drown in the reign of the grace of God in the faithfulness of Jesus.

Now, there is no doubt we could think about the application of chapter 7 for us, Gentiles, some 2000 years later. Though let me remark that I don’t think it completely possible to think like a Jew, even more a Jew from some 2000 years ago like Paul. Still, we can consider the ease of making our own law (not in a Rom. 2 sense, but from an extreme moralistic framework). And, thus, we try and live an overly controlled life under this law, which really ends up wrecking our own hearts and lives, as well as others’. We have to grapple with the practicalities of living under the reign of law rather than the reign of grace.

But Paul is talking about those who know the law, the Mosaic torah. In this extremely divided Roman church, he is taking time to address his brothers and sisters in the fleshly heritage.

And, so, in a sense, Paul is creating a before and after situation. Jews would have once been driven by their commitment to the precious rule of the law (or maybe they still were). But now it was time to live under the reign of grace, under the new way of the Spirit, under the rule of Christ Jesus. That was the glories of which Paul was proclaiming.

This is what Romans 7 is all about, tucked into the middle of a letter to the church in Rome, tucked in between two very telling chapters, that being chapters 6 and 8. I think if we remember this, it will help us continue to understand what God has done for us and in us through the faithfulness of Jesus Christ. And it will release us to live more and more under the reign of grace, the Jew first and also the Gentile.

~Scott Lencke

An Open Heart

^{NIV Actis 16:13} On the Sabbath we went outside the city gate to the river, where we expected to find a place of prayer. We sat down and began to speak to the women who had gathered there. ¹⁴ One of those listening was a woman from the city of Thyatira named Lydia, a dealer in purple cloth. She was a worshiper of God. The Lord opened her heart to respond to Paul’s message. ¹⁵ When she and the members of her household were baptized, she invited us to her home. “If you consider me a believer in the Lord,” she said, “come and stay at my house.” And she persuaded us.  [Full chapter]

Jim Williams is a bi-vocational pastor who has lived in the Canadian Maritimes, on the prairies, and currently calls Ontario home.  This appeared at his blog, The Journey under the title Cooperation.

In Acts Chapter 16 we are introduced to Lydia. She was successful, wealthy and influential. She loved God but it is her response to hearing the gospel for the first time that is revealing. Scripture says that when Paul shared the news of Christ that, ‘the Lord opened her heart…’ (verse 14) As a result, Lydia received Christ a became an influential believer in the early church.

Last week I wrote of “Our Most Valuable Asset” as being our heart because from it ‘flow the springs of life.’ To enjoy the blessings of God in our lives we must protect our hearts from evil influences and open our hearts to God’s Word and Work.

We are in a dangerous state if our hearts are closed to Him. A closed heart is unable to respond to what the Lord has to say. We become resistant to Him.

Now, if our hearts are open to Him we able to respond to what the Lord has to say. We become cooperative with Him and enjoy His blessings.

1) An open heart is like fertile soil.

Fertile soil is able to turn planted seed into valuable crops. Infertile soil is useless and seed planted in it is a wasted resource.

Jesus drew an analogy of the heart condition when he spoke of fertile soil.(Mark 4) He said that some hearts are fertile places that take the seed of God’s word and turn it into something of value. Other hearts are either too hard, stony or full of weeds that are unable to produce anything of lasting value.

The real question is whether we have a heart that is fertile or infertile. Many of us would love to say that it is good soil but truthfully some of us would have to admit the opposite. What type of soil represents your heart condition? Hardened, rock infested or filled with life-choking thorns? Is your heart open to the seed of what God has to say?

2) An open heart is like mold-able clay.

In the hands of a master potter good clay can be shaped to become useful, beautiful masterpieces. Workmanship fit for the King.

The right kind of clay in a skilled potter’s hand can be made from mud to a masterpiece.When placed on a potter’s wheel, mouldable earth can become valuable enough to sit in the palaces of royalty.

God once told Jeremiah to go to the potter’s house because He had a lesson to teach him.(Jeremiah 18) He showed him that we are like earth in the hands of the Master Potter. We are but mud in His skillful hands.

The real question is therefore: what condition is our heart in the hand of God? Are we trying to cultivate a soft, mold-able heart for the Master Potter? Is our heart hard and resistant to the shaping of the Lord? God has only good plans for us. Let’s not resist but let’s allow His work in our lives.

Cooperating with God.

Lydia’s heart was opened by God to receive the truth of the gospel Paul shared. Without His grace she would not have been receptive. Scripture does tell us that Lydia loved God and sought after Him. She cooperated and God gave her an open heart.

God is encouraging us to do the same thing: to cooperate with Him and allow Him to work on our heart. After all, He desires the best for us. He is the Great Gardner and the Master Potter. He is able to make infertile soil fertile and useless dirt mold-able.

How do we cooperate with Him?

1) Invite Him.

Simply ask God to open your heart. Life has a way of making us hard-hearted. He longs to be invited into our hearts. Jesus stands at the door of our hearts knocking. He is asking for the invitation to come in. (Revelation 3:20) Why not make that decision? Why not give the invitation? You’ll be glad you did.

2) Slow down!

We often are in too much of a hurry. As Christians we want to mature, grow up and become all that God wants us to be. We want spiritual fruit but we aren’t willing to let it grow. For example, we want patience but we don’t want to wait for.

A farmer can’t rush a good harvest … it takes time … so let God do His work.

A potter can’t rush to make a masterpiece … it takes time … so let God do His work.

Slow down … surrender to the process … listen, learn, grow … have an open heart to Him … it is your most valuable asset.

Questions to ponder:
How important to you is allowing Him to make your heart fertile and mold-able? What kind of steps can you make to cooperate with God today?

~Jim Williams

A Snapshot of the Early Church

You time travel back to the first century.   Followers of Jesus are part of an emerging group distinct from traditional Judaism.    It is the day set apart for you Jesus followers to worship.   And you are there.

• What day of the week is it?
• What time does the service start?
• Can you sit together as a family?
• Does it matter where you sit?
• Have they yet arrived at having full time pastors?
• How many people are there with you?
• What is the text of the week?
• What happens after the teaching on the text?

Many Christians today know so little as to how the church functioned back in those days.   We might be able to answer some of the specific questions like those above, but we don’t always take the time to fit the pieces of information together to form a comprehensive picture of first century worship.

Enter Michael Belote.    He weaves all these pieces together in a post at the blog Reboot Christianity, which is where we’re going now…