vs 11
Ok, now that's more exciting. I was beginning to think this story would be boring.
vs 12
And most people are, when confronted with angels. Somehow I don't think the renaissance did then justice.
vs 13
"Don't be afraid" is very important in the angel vocabulary. But isn't it nice, God took the time to hear Zechariah's prayer and give them a child. He even gives them a name, so that they don't have to pick one. Very thoughtful.
vs 14
Well, children supposedly are a joy and a delight, so that's fairly proverbial, but many people rejoicing at his birth, beyond immediate family, is a little odd.
vs 15
But the reason is that his greatness will be in the sight of the Lord. That's pretty cool. So God obviously has some sort of plan for him. He's also to be brought up strictly, like a Nazerite, without alcohol (although it doesn't say anything about hair).
Just on a side note, our OT lecturer made an interesting point about Nazerites in the OT serving the position of monks and nuns - people who lived an abjectly holy life for a reminding witness primarily to the faithful.
vs 16
And this sounds like what John will be doing, doesn't it? I mean, he's probably more of a prophet (because he brings word from God about the Messiah), but he is certainly serving primarily the Jews.
vs 17
There is a Bible reference here, but it's not in quotes, so you don't get a big bold letter telling you where it's from. It's from Malachi 4:5-6. It's a prophecy about John the Baptist.
What does turning the hearts of fathers to their children mean? Some people might read the Luke account here, and think it links to Jesus' words "accept the kindgom like a little child", but if you read the Malachi verse, you'll notice it also says "turn the hearts of the children to their fathers". Which makes me think he's talking about what he says afterward - to make ready a people prepared for the Lord.
So important to remember that this was so! When Jesus hit the ground, people had already heard the testimony of John the baptist, and probably for some years! It says (probably hyperbolically) that all Israel went and got baptised by him, and probably all Israel did hear his message, if not directly then indirectly.
So Jesus didn't walk into 21st century Australia and just convert a bunch of people. He walked into first century Judah, and converted a bunch of people who were dead keen for a messiah, and had heard John the Baptist preaching for years.
vs 18
For a priest, he's pretty dumb. I mean, he surely knew the story of Abraham, and yet he asks the same question.
vs 19
It's not often we get the name of an angel given to us. Gabriel is in fact a bit of a celebrity, having already been mentioned in the Old Testament. If Zechariah took comfort in knowing that, then he's even dumber than I thought - I mean, everyone knew Abraham's story - but who can tell me where Gabriel is mentioned in the OT without looking?
vs 20
See, I think this is totally fair. A priest should have known better. But anyway, God still uses it to his purpose later on. Whether it was Gabriel's power on his own, or God's power, that shut Zec's mouth, I don't know. Doesn't really matter to me.
Monday, April 30, 2007
Sunday, April 29, 2007
Luke Chapter 1
Can you say Longest Chapter Ever?
vs 1
This introduction is really vital to understanding the book. It tells us why Luke is writing, at least partly.
So Luke is aware that he's not the only one who is trying to write this story. Who is he aware of? Mark? Matthew? Hard to say. Certainly Luke shares some common source with them both - what is commonly known as Q I think. Anyhow, It's good to know.
In more formally equivalent translations, you'll see they start with some odd word which sounds odd. The account starts with the word "Since" (NASB 'Inasmuch', KJV 'Forasmuch').
vs 2
Luke was not, then, an eyewitness. However, this verse not only tells us that Luke has had contact with these first eyewitnesses, but also that they handed down what they saw, "just as they" suggesting that they perhaps also wrote it down, suggesting a previous written source perhaps? Note also that the eyewitnesses Luke spoke to (or was in contact with) were also servants of the word, and therefore you can't really trust them to be unbiased.
vs 3
Luke has put a lot of work into investigating this whole thing, but note that he is only putting pen to paper now - that was not the primary reason for his investigations.
He's putting it together for Theophilus. Possibly a patron of the book, possibly an important Roman official, possiby a code name for a Christian (lover of God), possibly a code name for all Christians. The code name things aren't really attested to anywhere else, though.
vs 4
Note the reason given though - it is to prove the truthfulness of a gospel already taught. In that way, doesn't it make it weird that we use it to teach the gospel? What it's really for is legitimising the gospel we preach. At least, that's what it seems Luke wrote it for.
This does indicate that Theophilus, or the readers intended (if he were a patron), were to gain assurance about their faith and their gospel through this book.
vs 5
Well, we start out with some pretty correct-sounding information, don't we? We're given a way of dating the period, we're given names and lineage of the people involved. Sweet.
vs 6
Which is a very nice thing to have written about you. They stand to this day as God-glorifying people.
vs 7
And yet, even with their devotion to God, life wasn't all peachy, was it? They couldn't have kids. But they remained faithful to God.
vs 8
What I find interesting is the regulatory nature of the priestly service. It was a job, just like any other. Sure, you're doing holy stuff, but you're still on shift.
vs 9
Nothing unholy about lots, or any sort of chance-providing tool. Anyway, the point Luke is making is not to defend random-chance generation, but to show that Zechariah was going into the temple.
vs 10
As they always did, I assume.
vs 1
This introduction is really vital to understanding the book. It tells us why Luke is writing, at least partly.
So Luke is aware that he's not the only one who is trying to write this story. Who is he aware of? Mark? Matthew? Hard to say. Certainly Luke shares some common source with them both - what is commonly known as Q I think. Anyhow, It's good to know.
In more formally equivalent translations, you'll see they start with some odd word which sounds odd. The account starts with the word "Since" (NASB 'Inasmuch', KJV 'Forasmuch').
vs 2
Luke was not, then, an eyewitness. However, this verse not only tells us that Luke has had contact with these first eyewitnesses, but also that they handed down what they saw, "just as they" suggesting that they perhaps also wrote it down, suggesting a previous written source perhaps? Note also that the eyewitnesses Luke spoke to (or was in contact with) were also servants of the word, and therefore you can't really trust them to be unbiased.
vs 3
Luke has put a lot of work into investigating this whole thing, but note that he is only putting pen to paper now - that was not the primary reason for his investigations.
He's putting it together for Theophilus. Possibly a patron of the book, possibly an important Roman official, possiby a code name for a Christian (lover of God), possibly a code name for all Christians. The code name things aren't really attested to anywhere else, though.
vs 4
Note the reason given though - it is to prove the truthfulness of a gospel already taught. In that way, doesn't it make it weird that we use it to teach the gospel? What it's really for is legitimising the gospel we preach. At least, that's what it seems Luke wrote it for.
This does indicate that Theophilus, or the readers intended (if he were a patron), were to gain assurance about their faith and their gospel through this book.
vs 5
Well, we start out with some pretty correct-sounding information, don't we? We're given a way of dating the period, we're given names and lineage of the people involved. Sweet.
vs 6
Which is a very nice thing to have written about you. They stand to this day as God-glorifying people.
vs 7
And yet, even with their devotion to God, life wasn't all peachy, was it? They couldn't have kids. But they remained faithful to God.
vs 8
What I find interesting is the regulatory nature of the priestly service. It was a job, just like any other. Sure, you're doing holy stuff, but you're still on shift.
vs 9
Nothing unholy about lots, or any sort of chance-providing tool. Anyway, the point Luke is making is not to defend random-chance generation, but to show that Zechariah was going into the temple.
vs 10
As they always did, I assume.
Saturday, April 28, 2007
Philippians Chapter 4
vs 12
An interesting thing to note about this is that Paul has lived in plenty, and he does not somehow disavow it or say that it is irresponsible to do so. He does intimate that there is a Christian way of living with plenty, and that he did so. The key to which seemed to be contentment in whatever situation you find yourself in.
vs 13
That is a pretty good attitude right there.
vs 14
Just because Paul has a good attitude and has come to learn how to be content, does not mean the Philippians, or anyone else, should neglect him. His attitude of contentment is correct, just as their attitude of generosity is correct.
vs 15
That must have been pretty hard on Paul. Whether, like the Corinthians, he didn't take money off the others becuase it would have stumbled them, or whether the other churches just didn't see a reason to give him anything, is unclear. But either way, Paul would have been self-funding his trips (perhaps Antioch helped out?), so it's great he learned to be content.
vs 16
Thessalonica is another church that Paul really loves and got along well with. He wrote them some really positive letters, but they don't really mention money one way or the other. So this might mean that Thessalonica did support Paul, but that didn't stop Philippi from doing it too, or just that he was really in dire need there, and the Philippians helped him out lots.
vs 17
Just so they don't think he's asking for more money - what he's seeking to do is make them look good, to encourage them about what they've done which is good. Of course, encouragement is possibly going to make them give more, although it could also make thems it on their laurels.
vs 18
Paul has been fully paid - remember that speakers were paid in that culture - and they've given him even more than he is worth. Paul also sees these gifts to him as an offering to God. Paul uses the language of the OT sacrifices, but I don't think we should take that too far. The OT sacrificial system was very different to the NT giving system, and while the idea of doing things with our money that are pleasing to God is great, let's not rope it too closely to sacrifices.
vs 19
Paul makes the same promise to the Corinthians, but this one sounds a lot more friendly - this time, the Philippians have actually given the money, so Paul is calling down the blessing for them - that their needs might be met, and met by Christ and his great riches. Amen.
vs 20
Amen.
vs 21
Typical greetingy stuff. No names mentioned.
vs 22
Those would be the prison guards, no doubt. Oh Paul, you are a card!
vs 23
Amen once more.
This is actually a kind of interesting ending. The grace be with"your spirit". We probably shouldn't read too much spiritually stuff into it. It's probably just a good Christian greeting.
An interesting thing to note about this is that Paul has lived in plenty, and he does not somehow disavow it or say that it is irresponsible to do so. He does intimate that there is a Christian way of living with plenty, and that he did so. The key to which seemed to be contentment in whatever situation you find yourself in.
vs 13
That is a pretty good attitude right there.
vs 14
Just because Paul has a good attitude and has come to learn how to be content, does not mean the Philippians, or anyone else, should neglect him. His attitude of contentment is correct, just as their attitude of generosity is correct.
vs 15
That must have been pretty hard on Paul. Whether, like the Corinthians, he didn't take money off the others becuase it would have stumbled them, or whether the other churches just didn't see a reason to give him anything, is unclear. But either way, Paul would have been self-funding his trips (perhaps Antioch helped out?), so it's great he learned to be content.
vs 16
Thessalonica is another church that Paul really loves and got along well with. He wrote them some really positive letters, but they don't really mention money one way or the other. So this might mean that Thessalonica did support Paul, but that didn't stop Philippi from doing it too, or just that he was really in dire need there, and the Philippians helped him out lots.
vs 17
Just so they don't think he's asking for more money - what he's seeking to do is make them look good, to encourage them about what they've done which is good. Of course, encouragement is possibly going to make them give more, although it could also make thems it on their laurels.
vs 18
Paul has been fully paid - remember that speakers were paid in that culture - and they've given him even more than he is worth. Paul also sees these gifts to him as an offering to God. Paul uses the language of the OT sacrifices, but I don't think we should take that too far. The OT sacrificial system was very different to the NT giving system, and while the idea of doing things with our money that are pleasing to God is great, let's not rope it too closely to sacrifices.
vs 19
Paul makes the same promise to the Corinthians, but this one sounds a lot more friendly - this time, the Philippians have actually given the money, so Paul is calling down the blessing for them - that their needs might be met, and met by Christ and his great riches. Amen.
vs 20
Amen.
vs 21
Typical greetingy stuff. No names mentioned.
vs 22
Those would be the prison guards, no doubt. Oh Paul, you are a card!
vs 23
Amen once more.
This is actually a kind of interesting ending. The grace be with"your spirit". We probably shouldn't read too much spiritually stuff into it. It's probably just a good Christian greeting.
Thursday, April 26, 2007
Philippians chapter 4
vs 1
The therefore obviously points backwards, but does the rest of this verse point backwards (that) or forwards (this)? The NIV goes for that, the NASB goes for this. It's an interesting conundrum. The people who insert chapter headings obviously think this verse belongs to the previous verses. But you could just as easily read it as applying to the versese to come.
I am struggling to form an opinion here. The verse seems to work admirably as a linking verse between the two, but it's not unlike Paul to change tac completely and start a new idea too.
vs 2
There's an argument going on between to church women.
vs 3
These aren't just women though - they have helped Paul in his ministry. So Paul wants to see the church (or possibly a specific person in the church) help these two sort out there quarrel. In his reference to Clement and the other workers, it seems less like they were embroiled in the whole argument. But they still also deserve the support of the Philippians.
vs 4
That whole little argumenty bit seems to be a bit of a sore thumb in the flow of this passage. Now we are on to rejoicing in the Lord. Rejoice!
vs 5
The reason for showing people your gentleness, the reason that Paul gives here anyway, is because the Lord is near. Again, this seems somewhat disjointed. Having said that, I've been reading lots of narrative for my essay lately, so I am used to things flowing.
vs 6
This is one of my "The King James is stupid" verses. It says "Be careful for nothing". I am sure that 200 years ago, this meant "do not be full of care for anything". But it certainly doesn't mean that now.
Anyway, the idea that Christians should not be worried or anxious I think is a misnomer. I reckon the best way to read this verse is to not "remain anxious". When you get anxious, you take it to God. Note the importance of thanksgiving here - your requests to God aren't just a shopping list. They are with thanksgiving. The idea of remembering what the Lord has done is a huge one in the OT - possibly the largest single cohesive doctrine in the OT (my essay is creeping in here). And we should remember it too. We should remember what God has done for us, and be thankful to him, even as we ask him for stuff.
vs 7
Note also the answer here - it is not that all your wishes will come true, or that all your pizza will be free. It is that you will have peace. Why would Paul command Christians not to be anxious, if through prayer they can have the peace of God? So instead, I think he's saying "No need to be anxious! Instead, pray.
vs 8
I think the NASB does well with "dwell on these things". The fact is that the world is full of crap, and as Christians we do have to deal with it to some degree. Poverty and murder and rape and war and injustice happen all around us. If we ignore them, then we're not doing what God wants us to do. He wants us to engage on the good side. But he doesn't want us to get all depressed Solomon by focussing only on this stuff.
vs 9
So we're to put the good stuff, the stuff that Paul teaches and does, to practice. See, sometimes you have to think about bad things. But don't practice them, attack them with your good practices and thoughts!
vs 10
The Philippians really have a care for Paul. Of course, in the ancient days, it's hard to show your concern from afar. I'm sure they were praying their guts out.
vs 11
Paul wants them to know he's not just writing in the hope they give him more money. That's not it at all. In fact, he's learned over the years to live with what he's got.
The therefore obviously points backwards, but does the rest of this verse point backwards (that) or forwards (this)? The NIV goes for that, the NASB goes for this. It's an interesting conundrum. The people who insert chapter headings obviously think this verse belongs to the previous verses. But you could just as easily read it as applying to the versese to come.
I am struggling to form an opinion here. The verse seems to work admirably as a linking verse between the two, but it's not unlike Paul to change tac completely and start a new idea too.
vs 2
There's an argument going on between to church women.
vs 3
These aren't just women though - they have helped Paul in his ministry. So Paul wants to see the church (or possibly a specific person in the church) help these two sort out there quarrel. In his reference to Clement and the other workers, it seems less like they were embroiled in the whole argument. But they still also deserve the support of the Philippians.
vs 4
That whole little argumenty bit seems to be a bit of a sore thumb in the flow of this passage. Now we are on to rejoicing in the Lord. Rejoice!
vs 5
The reason for showing people your gentleness, the reason that Paul gives here anyway, is because the Lord is near. Again, this seems somewhat disjointed. Having said that, I've been reading lots of narrative for my essay lately, so I am used to things flowing.
vs 6
This is one of my "The King James is stupid" verses. It says "Be careful for nothing". I am sure that 200 years ago, this meant "do not be full of care for anything". But it certainly doesn't mean that now.
Anyway, the idea that Christians should not be worried or anxious I think is a misnomer. I reckon the best way to read this verse is to not "remain anxious". When you get anxious, you take it to God. Note the importance of thanksgiving here - your requests to God aren't just a shopping list. They are with thanksgiving. The idea of remembering what the Lord has done is a huge one in the OT - possibly the largest single cohesive doctrine in the OT (my essay is creeping in here). And we should remember it too. We should remember what God has done for us, and be thankful to him, even as we ask him for stuff.
vs 7
Note also the answer here - it is not that all your wishes will come true, or that all your pizza will be free. It is that you will have peace. Why would Paul command Christians not to be anxious, if through prayer they can have the peace of God? So instead, I think he's saying "No need to be anxious! Instead, pray.
vs 8
I think the NASB does well with "dwell on these things". The fact is that the world is full of crap, and as Christians we do have to deal with it to some degree. Poverty and murder and rape and war and injustice happen all around us. If we ignore them, then we're not doing what God wants us to do. He wants us to engage on the good side. But he doesn't want us to get all depressed Solomon by focussing only on this stuff.
vs 9
So we're to put the good stuff, the stuff that Paul teaches and does, to practice. See, sometimes you have to think about bad things. But don't practice them, attack them with your good practices and thoughts!
vs 10
The Philippians really have a care for Paul. Of course, in the ancient days, it's hard to show your concern from afar. I'm sure they were praying their guts out.
vs 11
Paul wants them to know he's not just writing in the hope they give him more money. That's not it at all. In fact, he's learned over the years to live with what he's got.
Wednesday, April 25, 2007
Philippians chapter 3
vs 12
Paul hasn't obtained his resurrection, apparently. This may be clear from the lack of death he has done so far. Interesting that he links perfection in here, which he didn't really mention before. But obviously with resurrection comes perfection, at least in Paul's mind.
vs 13
So here Paul sees a striving towards perfection. He knows his past life hasn't been great, but he isn't going to be phased by that. He'd rather press on forward towards this goal.
vs 14
This verse seems like an extra little appendage. I mean, I feel Paul's made his point pretty clear up till now. The repetition I suppose is so it is remembered.
vs 15
For all those morons who use this verse to say "See, Paul says that women can't speak, and then he also says that every mature Christian has his point of view and as you grow more mature you'll come around to it", please witness the context of this verse. No women mentioned in a hundred yards.
I totally agree with Paul that mature Christians will understand more and more the necessity to strive towards holiness and be perfect. That they need to forget the past, or at the very least disregard it when it comes to attaining future perfection. That they should focus on Christ and what he has done for us, and grasping hold of that. Contextually, Paul's being very astute.
vs 16
Even as we are striving ahead for that perfection (which will only come in heaven anyway), we should not forget that we are now children of God, the Holy Spirit marking us as such, and we should live according to that too. We shouldn't focus on future perfection to the exclusion of current Christian living.
vs 17
This is something Paul obviously wants the Philippians to do. Not only should they follow his example, but even the example of those who already are. So some were. But not enough that Paul didn't need to write this to them.
vs 18
Is Paul talking about people outside the church here, or inside the church? I guess we know that in the end, both are true.
vs 19
Their glory is the most interesting part of this verse, all the others are obvious and clear. These people, who are on the way to destruction, they do do things that they consider glorifying, and that probably other people would consider to be gloriful things. But in doing them, they are shamed. Perhaps because they seek for the glory to be their own? It's funny - someone can do something excellent, and we want to give them glory for it because it was a good thing, but in the end that is a shame to them, because they didn't give proper glory to God.
vs 20
Paul wants a clear distinction here - Christians are heaven dwellers. Our minds are there because our saviour is there. He's coming from there. Wouldn't it be great if people saw how we acted as Christians and said "Wow, you guys do things so differently, where are you from?" And we said "Heaven".
vs 21
Our glory comes from Christ. That won't be a shameful glory. It will be because of a perfecting, so that's good. Interesting that Paul links this to God's creative power - Christ uses the same power to control everything to transform our bodies.
Paul hasn't obtained his resurrection, apparently. This may be clear from the lack of death he has done so far. Interesting that he links perfection in here, which he didn't really mention before. But obviously with resurrection comes perfection, at least in Paul's mind.
vs 13
So here Paul sees a striving towards perfection. He knows his past life hasn't been great, but he isn't going to be phased by that. He'd rather press on forward towards this goal.
vs 14
This verse seems like an extra little appendage. I mean, I feel Paul's made his point pretty clear up till now. The repetition I suppose is so it is remembered.
vs 15
For all those morons who use this verse to say "See, Paul says that women can't speak, and then he also says that every mature Christian has his point of view and as you grow more mature you'll come around to it", please witness the context of this verse. No women mentioned in a hundred yards.
I totally agree with Paul that mature Christians will understand more and more the necessity to strive towards holiness and be perfect. That they need to forget the past, or at the very least disregard it when it comes to attaining future perfection. That they should focus on Christ and what he has done for us, and grasping hold of that. Contextually, Paul's being very astute.
vs 16
Even as we are striving ahead for that perfection (which will only come in heaven anyway), we should not forget that we are now children of God, the Holy Spirit marking us as such, and we should live according to that too. We shouldn't focus on future perfection to the exclusion of current Christian living.
vs 17
This is something Paul obviously wants the Philippians to do. Not only should they follow his example, but even the example of those who already are. So some were. But not enough that Paul didn't need to write this to them.
vs 18
Is Paul talking about people outside the church here, or inside the church? I guess we know that in the end, both are true.
vs 19
Their glory is the most interesting part of this verse, all the others are obvious and clear. These people, who are on the way to destruction, they do do things that they consider glorifying, and that probably other people would consider to be gloriful things. But in doing them, they are shamed. Perhaps because they seek for the glory to be their own? It's funny - someone can do something excellent, and we want to give them glory for it because it was a good thing, but in the end that is a shame to them, because they didn't give proper glory to God.
vs 20
Paul wants a clear distinction here - Christians are heaven dwellers. Our minds are there because our saviour is there. He's coming from there. Wouldn't it be great if people saw how we acted as Christians and said "Wow, you guys do things so differently, where are you from?" And we said "Heaven".
vs 21
Our glory comes from Christ. That won't be a shameful glory. It will be because of a perfecting, so that's good. Interesting that Paul links this to God's creative power - Christ uses the same power to control everything to transform our bodies.
Tuesday, April 24, 2007
Philippians chapter 3
vs 1
So Paul has said this to them again, and this time it seems more a reminder than a command. As if they already seem to rejoice in the Lord, but during this difficult period where he's in jail, he's reminding them to do that all the same.
vs 2
I remember preaching around this verse once I think, or for some reason I read something that pointed out Paul calling Judaisers 'dogs' is a turn around, when it's usually the Jews calling gentiles dogs. Anyhow, watch out for them.
vs 3
Putting no confidence in the flesh does sound very Christian, doesn't it? To Paul, the Holy Spirit plays the same part as the circumcision of old. What really gets me is that the OT flat out says that God said to his people, really early on in the piece, to circumcise their hearts! Not their penises! Well, it was probably to do both, but you get my point.
vs 4-6
Paul, of course, being a good little Jew, has as much confidence as any in the flesh. What you should notice is that in this "flesh" Paul also considers the Law, zeal, and legalistic righteousness.
All of these things are considered by Paul things that could be boasted about, if it wasn't for the Holy Spirit not requiring such silliness. These Judaizers are following rules that Paul has been there and done to death.
vs 7
Paul's moved on from that stuff, so he sees it as less than valuable. In fact, he sees it as a hindrance. It was a waste. If the goal was relationship with God, then it was a failure.
vs 8
now he moves on - not just the trappings of his previous Jewish life, but everything in comparison with knowing God is worthless. Rubbish. Excrement. And in fact, in his current position, he has lost pretty much everything, even his freedom, and yet to gain Christ, that's worth it.
vs 9
This righteousness that is by faith is very attractive to Paul, and it's completely biblical in the OT. It is the faith of Abraham, a pre-covenantal faith. Paul realises that the Sinai covenant with Israel was a temporary thing, but that the promises to Abraham are far more wide-ranging, and that it is a promisary covenant. Ok, that's a bit of OT studies coming in there, but it is so obvious when reading it.
vs 10-11
If these were the things that we desired, I wonder if we wouldn't wonder so much at Paul's life and some of our other Christian heroes, but instead see it as normative.
So Paul has said this to them again, and this time it seems more a reminder than a command. As if they already seem to rejoice in the Lord, but during this difficult period where he's in jail, he's reminding them to do that all the same.
vs 2
I remember preaching around this verse once I think, or for some reason I read something that pointed out Paul calling Judaisers 'dogs' is a turn around, when it's usually the Jews calling gentiles dogs. Anyhow, watch out for them.
vs 3
Putting no confidence in the flesh does sound very Christian, doesn't it? To Paul, the Holy Spirit plays the same part as the circumcision of old. What really gets me is that the OT flat out says that God said to his people, really early on in the piece, to circumcise their hearts! Not their penises! Well, it was probably to do both, but you get my point.
vs 4-6
Paul, of course, being a good little Jew, has as much confidence as any in the flesh. What you should notice is that in this "flesh" Paul also considers the Law, zeal, and legalistic righteousness.
All of these things are considered by Paul things that could be boasted about, if it wasn't for the Holy Spirit not requiring such silliness. These Judaizers are following rules that Paul has been there and done to death.
vs 7
Paul's moved on from that stuff, so he sees it as less than valuable. In fact, he sees it as a hindrance. It was a waste. If the goal was relationship with God, then it was a failure.
vs 8
now he moves on - not just the trappings of his previous Jewish life, but everything in comparison with knowing God is worthless. Rubbish. Excrement. And in fact, in his current position, he has lost pretty much everything, even his freedom, and yet to gain Christ, that's worth it.
vs 9
This righteousness that is by faith is very attractive to Paul, and it's completely biblical in the OT. It is the faith of Abraham, a pre-covenantal faith. Paul realises that the Sinai covenant with Israel was a temporary thing, but that the promises to Abraham are far more wide-ranging, and that it is a promisary covenant. Ok, that's a bit of OT studies coming in there, but it is so obvious when reading it.
vs 10-11
If these were the things that we desired, I wonder if we wouldn't wonder so much at Paul's life and some of our other Christian heroes, but instead see it as normative.
Monday, April 23, 2007
Philippians chapter 2
vs 21
Typical of the human condition, that everyone, even Christian workers, even the people Paul 'has' still are somewhat selfish.
vs 22
The idea being that a good son doesn't go off to do his own thing (like the prodigal son) but rather follows in the footsteps of his father, learning the job and continuing the work.
vs 23
Sending Timothy to them, then, should show them how much he cares about them, and about the gospel work that is going on in Philippi.
vs 24
A bold confidence to have, and we just don't know if he did. Depends on when you date Philippians and how you read Paul's journeys.
vs 25
So Epaph is a Philippian, probably the one they sent with the gift for Paul. Weird to think that you had to send a person with the gift, that's a whole lot more commitment than just sending a bank transfer.
vs 26
I think Paul had a habit of assuming that the people sent were part of the gift, and putting them to work for the gospel. But Epaph got sick, and even though he's better now, he misses home, and he is also worried about his fellow churches because they heard how sick he was.
vs 27
God's mercy was bountiful - in one fell swoop, he both saves Epaph's life, and also save's Paul from the heartache of telling one of his favourite churches that the person they sent died.
vs 28
The sooner he gets back to his church family, the less anxious about him Paul will be. But also, of course, the greater their joy will be. And such a transfer of people can only help to further strengthen the relationship between Paul and this church.
vs 29-30
Even though the Philippians helped Paul a lot, there is only so much they could do in absence. But Epaph was there in presence, and so he could help directly. He even got sick doing it, and so put his life on the line to serve Paul. It is these sorts of people that Paul thinks should be honoured, because their faith is strong enough that they put God's work above even their health. And because of that, of course, Paul benefited. So he's happy too.
Typical of the human condition, that everyone, even Christian workers, even the people Paul 'has' still are somewhat selfish.
vs 22
The idea being that a good son doesn't go off to do his own thing (like the prodigal son) but rather follows in the footsteps of his father, learning the job and continuing the work.
vs 23
Sending Timothy to them, then, should show them how much he cares about them, and about the gospel work that is going on in Philippi.
vs 24
A bold confidence to have, and we just don't know if he did. Depends on when you date Philippians and how you read Paul's journeys.
vs 25
So Epaph is a Philippian, probably the one they sent with the gift for Paul. Weird to think that you had to send a person with the gift, that's a whole lot more commitment than just sending a bank transfer.
vs 26
I think Paul had a habit of assuming that the people sent were part of the gift, and putting them to work for the gospel. But Epaph got sick, and even though he's better now, he misses home, and he is also worried about his fellow churches because they heard how sick he was.
vs 27
God's mercy was bountiful - in one fell swoop, he both saves Epaph's life, and also save's Paul from the heartache of telling one of his favourite churches that the person they sent died.
vs 28
The sooner he gets back to his church family, the less anxious about him Paul will be. But also, of course, the greater their joy will be. And such a transfer of people can only help to further strengthen the relationship between Paul and this church.
vs 29-30
Even though the Philippians helped Paul a lot, there is only so much they could do in absence. But Epaph was there in presence, and so he could help directly. He even got sick doing it, and so put his life on the line to serve Paul. It is these sorts of people that Paul thinks should be honoured, because their faith is strong enough that they put God's work above even their health. And because of that, of course, Paul benefited. So he's happy too.
Sunday, April 22, 2007
Philippians chapter 2
vs 11
Ahh, birds and fish have tongues. All of this stuff takes place to the glory of God the Father. I don't know why there is a heirarchy in the Godhead, but it may very well be a false one, in that the heirarchy comes out of humility and deference rather than authority or power, which is a human way of looking at it.
vs 12
This is an encouragement to continue on in what they are doing. Because of the "therefore", we know this should link back to something? Does it link back to the Christ hymn? That's probably what most people would say - that we should work out our salvation becuase Christ died in humility for us.
I might go minority report on this and say that I think it makes more sense referring back to the part before that, about looking out for the interests of others and being humble. This makes more sense when you link verse 13 into it as well, but first...
What does "fear and trembling" mean? I think the more important question is what does "work out" mean? Katergazomai means "to do that from which something results". It could be (and is variously in other parts of the NT) translated as accomplish, bring about, effect, perform, prepare, produce. Try slotting some of those into "work out" and see what you think about working out. Produce your salvation? Bring about your salvation? Effect your salvation? We don't like any of those, do we? That's probably why all 3 of my translations follow the original KJV wording here.
For your interest, fear also means "reverence for your husband" on its own, but when mixed with trembling, the obvious idea is one of real scary terror. The lexicon suggests that "fear and trembling" might be an idiom which suggests someone's distrust of their inability to perform a task, but to them go ahead and try to do it anyway".
vs 13
See, when you throw this verse in too, then the willing and acting for his good purpose seems to fit the "therefore" better, at least by my reckoning. Instead of "do this because of Jesus' death" (which was also being used as an example for our own attitude) the reasoning for their continuance in obedience and the effecting of their salvation is because they should be looking to the interests of others, because when they do God's work, they it's God working in them anyway.
vs 14
What a great verse. Worth memorising that one.
vs 15
Paul's focus certainly seems to be on the blamelessness and humility of the Philippians, on their position before God. And it does seem to have something to do with their witness to the outside world too.
vs 16
He is concerned, obviously, that the work he has started is completed faithfully, and that he does everything he can to see the churches he has started become mature and continue his legacy.
vs 17
Even if it expends Paul fully to see the Philippians' sacrifice to God as a reality, to see it accepted by God, then he thinks that's been worth it. That shows how devoted he is to them being right with God.
vs 18
In part, him being that drink offering is because of his suffering in prison, but their attitude towards it should be joy, because it brings them to God, rather than sadness, because Paul's in prison.
See, when you read 10 verses a day, it's easy to become separated from the context. But this letter, up to this point, only takes a few minutes to read. We have to keep our context glasses open wide.
vs 19
Normally he sends Timothy to go and do stuff, but what's he's really looking forward to this time is a report from Philippi. Timothy could even have been carrying this letter (which might explain why he's mentioned at the beginning of the letter, even though the rest of it is written in the singular).
vs 20
Timothy also obviously cares about the Philippians. That's nice.
Ahh, birds and fish have tongues. All of this stuff takes place to the glory of God the Father. I don't know why there is a heirarchy in the Godhead, but it may very well be a false one, in that the heirarchy comes out of humility and deference rather than authority or power, which is a human way of looking at it.
vs 12
This is an encouragement to continue on in what they are doing. Because of the "therefore", we know this should link back to something? Does it link back to the Christ hymn? That's probably what most people would say - that we should work out our salvation becuase Christ died in humility for us.
I might go minority report on this and say that I think it makes more sense referring back to the part before that, about looking out for the interests of others and being humble. This makes more sense when you link verse 13 into it as well, but first...
What does "fear and trembling" mean? I think the more important question is what does "work out" mean? Katergazomai means "to do that from which something results". It could be (and is variously in other parts of the NT) translated as accomplish, bring about, effect, perform, prepare, produce. Try slotting some of those into "work out" and see what you think about working out. Produce your salvation? Bring about your salvation? Effect your salvation? We don't like any of those, do we? That's probably why all 3 of my translations follow the original KJV wording here.
For your interest, fear also means "reverence for your husband" on its own, but when mixed with trembling, the obvious idea is one of real scary terror. The lexicon suggests that "fear and trembling" might be an idiom which suggests someone's distrust of their inability to perform a task, but to them go ahead and try to do it anyway".
vs 13
See, when you throw this verse in too, then the willing and acting for his good purpose seems to fit the "therefore" better, at least by my reckoning. Instead of "do this because of Jesus' death" (which was also being used as an example for our own attitude) the reasoning for their continuance in obedience and the effecting of their salvation is because they should be looking to the interests of others, because when they do God's work, they it's God working in them anyway.
vs 14
What a great verse. Worth memorising that one.
vs 15
Paul's focus certainly seems to be on the blamelessness and humility of the Philippians, on their position before God. And it does seem to have something to do with their witness to the outside world too.
vs 16
He is concerned, obviously, that the work he has started is completed faithfully, and that he does everything he can to see the churches he has started become mature and continue his legacy.
vs 17
Even if it expends Paul fully to see the Philippians' sacrifice to God as a reality, to see it accepted by God, then he thinks that's been worth it. That shows how devoted he is to them being right with God.
vs 18
In part, him being that drink offering is because of his suffering in prison, but their attitude towards it should be joy, because it brings them to God, rather than sadness, because Paul's in prison.
See, when you read 10 verses a day, it's easy to become separated from the context. But this letter, up to this point, only takes a few minutes to read. We have to keep our context glasses open wide.
vs 19
Normally he sends Timothy to go and do stuff, but what's he's really looking forward to this time is a report from Philippi. Timothy could even have been carrying this letter (which might explain why he's mentioned at the beginning of the letter, even though the rest of it is written in the singular).
vs 20
Timothy also obviously cares about the Philippians. That's nice.
Saturday, April 21, 2007
Philippians chapter 2
vs 1
Paul is obviously building up to a "do something" statement, but it's interesting to look at what he is saying they should have before what they do. Encouragement from their relationship with Christ. Comfort from Christ's love. Fellowship with his Spirit. Tenderness and compassion.
These are things you would expect Christians to have in droves, so Paul is basically saying "Come and do whatever I'm about to say next!"
vs 2
At first when I read this, I thought he wants them to have the same mind as him. That's probably true. But I think what he's actually calling them to is unity together (just like they're united to Christ), love together (just as they are comforted in Christ's love), one in Spirit (they are in fellowship in the same Holy Spirit), one in purpose (a purpose of tenderness and compassion no doubt).
vs 3
I don't like the NIV translation here at all. It is far too vague. The greek very obviously say "one another", not just "others". The NASB gets it much better, "with humility of mind regard one another as more important than yourselves". It would be very out of character for Paul to make this statement about just anyone.
Now I am not saying that we are not to serve non-Christians - if Christ is our model, then we are to go to our enemies and serve them, just as Christ served us. Just don't prove it from this verse, which says "one another" quite clearly.
So with that in mind... Not just equal with you. Better than you. Our brothers and sisters in Christ deserve more of our resources than we do. Is that even possible?
vs 4
Now I guess you can make the argument that "others" here is not limited as "one another" is in the previous verse, but I think you could argue that vs 3 limits the focus of verse 4. Am I doing that? Not specifically. But it is a reasonable interpretation I think. One statement limits another in a way that in reverse the one cannot as easily expand the other.
vs 5
This verse summarises all that comes after it really.
vs 6-7
The KJV of verse 6 is completely whacked out, I reckon. Anyway, the point of these verses is to show us Christ's humility in the face of God and his position. So often I think we read these verses starting from verse 6. I mean, we read out verse 5, but I think we ignore it. We look at what these verses say about Christ. Which is good stuff, but the point of it is that "our attitude should be like Christ's". So when Paul says in verse 3 "be humble" he's now saying "Do it because Christ did it." Yes, Christ's act of humility is far greater than ours will be, but he's the type we follow.
vs 8
Paul stresses the deity of Christ in this verse by using the term "appearance of a man". This verse shows us the fullness of Christ's humility and also his obedience.
vs 9
Through his obedience and humility, he is exalted. And because his was ultimate humility and obedience, then his exaltation is also ultimate. Not only is he taken to the highest place (of respect and honour) but he is also given authority above all authority.
vs 10
This verse is an excellent verse to illustrate the meaning of the word "name". It's not just "label", it is "rank". He is given the name above every name, the rank above every rank, so that everything must bow the knee, even things that don't have knees, like fish. And worms. Actually, more likely it's angels, humans and demons.
And worms.
Paul is obviously building up to a "do something" statement, but it's interesting to look at what he is saying they should have before what they do. Encouragement from their relationship with Christ. Comfort from Christ's love. Fellowship with his Spirit. Tenderness and compassion.
These are things you would expect Christians to have in droves, so Paul is basically saying "Come and do whatever I'm about to say next!"
vs 2
At first when I read this, I thought he wants them to have the same mind as him. That's probably true. But I think what he's actually calling them to is unity together (just like they're united to Christ), love together (just as they are comforted in Christ's love), one in Spirit (they are in fellowship in the same Holy Spirit), one in purpose (a purpose of tenderness and compassion no doubt).
vs 3
I don't like the NIV translation here at all. It is far too vague. The greek very obviously say "one another", not just "others". The NASB gets it much better, "with humility of mind regard one another as more important than yourselves". It would be very out of character for Paul to make this statement about just anyone.
Now I am not saying that we are not to serve non-Christians - if Christ is our model, then we are to go to our enemies and serve them, just as Christ served us. Just don't prove it from this verse, which says "one another" quite clearly.
So with that in mind... Not just equal with you. Better than you. Our brothers and sisters in Christ deserve more of our resources than we do. Is that even possible?
vs 4
Now I guess you can make the argument that "others" here is not limited as "one another" is in the previous verse, but I think you could argue that vs 3 limits the focus of verse 4. Am I doing that? Not specifically. But it is a reasonable interpretation I think. One statement limits another in a way that in reverse the one cannot as easily expand the other.
vs 5
This verse summarises all that comes after it really.
vs 6-7
The KJV of verse 6 is completely whacked out, I reckon. Anyway, the point of these verses is to show us Christ's humility in the face of God and his position. So often I think we read these verses starting from verse 6. I mean, we read out verse 5, but I think we ignore it. We look at what these verses say about Christ. Which is good stuff, but the point of it is that "our attitude should be like Christ's". So when Paul says in verse 3 "be humble" he's now saying "Do it because Christ did it." Yes, Christ's act of humility is far greater than ours will be, but he's the type we follow.
vs 8
Paul stresses the deity of Christ in this verse by using the term "appearance of a man". This verse shows us the fullness of Christ's humility and also his obedience.
vs 9
Through his obedience and humility, he is exalted. And because his was ultimate humility and obedience, then his exaltation is also ultimate. Not only is he taken to the highest place (of respect and honour) but he is also given authority above all authority.
vs 10
This verse is an excellent verse to illustrate the meaning of the word "name". It's not just "label", it is "rank". He is given the name above every name, the rank above every rank, so that everything must bow the knee, even things that don't have knees, like fish. And worms. Actually, more likely it's angels, humans and demons.
And worms.
Friday, April 20, 2007
Philippians chapter 1
vs 21
I think we concentrate a little more on the second half of this statement than the first. "To die is gain" is easy enough to understand: he's not losing anything by dying, but instead gaining.
But "to live is Christ" is a lot less clear. We assume he means something like "as long as he lives he serves Christ". We might not be far wrong. Later on, though, he says that if he dies he will go to be with Christ. Perhaps "to live is to be like Christ".
vs 22
Paul speaks, interestingly, as if the choice is his. I think we tend to talk about it being someone's 'time' if they go, but Paul seems pretty clear that he has a choice. Perhaps that's taking him too literally, and he's just talking about what he'd choose if he had the choice.
So far, he makes it clear that as long as he is alive, God will give him fruitful labour. This is a guy talking from prison, mind you.
vs 23
Now Paul considers the other alternative. If he dies, he gets to start the fun half of the eternal life. He certainly thinks that would be the better alternative.
vs 24
However, he doesn't go and slag out a prison guard's wife and kids to secure himself a quick trip to heaven, because his love for others outweighs the love for himself - and at the moment, he is worth more to the Philippians alive than dead.
vs 25
Since he thinks that his desire (out of love for others, to be alive) is in line with God's desire, he is convinced that he will be able to continue to help the Philippians in their growth and progress along their life for Christ.
vs 26
A lot of their growth, in Paul's eyes, seems that it will be in joy - joy in Christ, and joy in Paul's being with them. Paul seems to be a big part of their joy. But I guess, it's only fair if they love Paul that they be sad because he's in prison.
vs 27
Perhaps the Philippians are a little to Paul-o-centric in their view of Christianity, and they think that without Paul, there would be no more Christianity? His encouragement to them is that whether he is near or far, they should focus on serving Christ. Or perhaps, because Paul is in jail, they are holding back in the work of the gospel, waiting to see what happens to him.
vs 28
It's a sign to the Philippians as well, I think. Rather than hanging back, they should continue with the spread of the gospel, without fear of the consequences. Their attitude should be like Paul's, who will live or die for the gain of Christ.
vs 29
Suffering is a part of Christianity that has been granted to us. Christ suffered as part of his ministry, and so Christians will suffer as part of their devotion to Christ.
vs 30
Paul has had the same struggles and sufferings, so they shouldn't be surprised. And he is still having them, so they're not like a momentary thing or an abnormal thing. Useful to remember.
I think we concentrate a little more on the second half of this statement than the first. "To die is gain" is easy enough to understand: he's not losing anything by dying, but instead gaining.
But "to live is Christ" is a lot less clear. We assume he means something like "as long as he lives he serves Christ". We might not be far wrong. Later on, though, he says that if he dies he will go to be with Christ. Perhaps "to live is to be like Christ".
vs 22
Paul speaks, interestingly, as if the choice is his. I think we tend to talk about it being someone's 'time' if they go, but Paul seems pretty clear that he has a choice. Perhaps that's taking him too literally, and he's just talking about what he'd choose if he had the choice.
So far, he makes it clear that as long as he is alive, God will give him fruitful labour. This is a guy talking from prison, mind you.
vs 23
Now Paul considers the other alternative. If he dies, he gets to start the fun half of the eternal life. He certainly thinks that would be the better alternative.
vs 24
However, he doesn't go and slag out a prison guard's wife and kids to secure himself a quick trip to heaven, because his love for others outweighs the love for himself - and at the moment, he is worth more to the Philippians alive than dead.
vs 25
Since he thinks that his desire (out of love for others, to be alive) is in line with God's desire, he is convinced that he will be able to continue to help the Philippians in their growth and progress along their life for Christ.
vs 26
A lot of their growth, in Paul's eyes, seems that it will be in joy - joy in Christ, and joy in Paul's being with them. Paul seems to be a big part of their joy. But I guess, it's only fair if they love Paul that they be sad because he's in prison.
vs 27
Perhaps the Philippians are a little to Paul-o-centric in their view of Christianity, and they think that without Paul, there would be no more Christianity? His encouragement to them is that whether he is near or far, they should focus on serving Christ. Or perhaps, because Paul is in jail, they are holding back in the work of the gospel, waiting to see what happens to him.
vs 28
It's a sign to the Philippians as well, I think. Rather than hanging back, they should continue with the spread of the gospel, without fear of the consequences. Their attitude should be like Paul's, who will live or die for the gain of Christ.
vs 29
Suffering is a part of Christianity that has been granted to us. Christ suffered as part of his ministry, and so Christians will suffer as part of their devotion to Christ.
vs 30
Paul has had the same struggles and sufferings, so they shouldn't be surprised. And he is still having them, so they're not like a momentary thing or an abnormal thing. Useful to remember.
Thursday, April 19, 2007
Philippians chapter 1
vs 11
Not just pure and blameless, but positively righteous, so full of righteousness outworkings from Christ that God is glorified.
vs 12
There might have been some questions about whether Paul had been wise in getting arrested. Or perhaps they were wondering how God could have allowed it. They might have even been questioning whether sending him food and resources while in jail was going to continue spreading the gospel. But he wants to assure them that the gospel's cause has been advanced.
vs 13
Even when he's in jail, the gospel is being spread. The palace guard have heard, and we assume by that proxy everyone else has heard too.
vs 14
I actually have no idea how this works. I mean, you'd think that persecution of one person, especially a leader, would scatter the believers and make them go into hiding. But not so, it appears. Instead, Paul being in jail has encouraged people. Probably not his jailing, probably his attitude about being in jail.
vs 15
So Paul knows that not everyone who is preaching the gospel is doing it out of good motives. Some are, though, which is encouraging. But the existence of some that aren't should keep us on our toes.
vs 16
Love is the motivation of those who preach for good motives. Love is pretty broad: could be love for God, love for the sinners they are preaching for, even love for Paul who is locked up for it. But why does Paul mention that they know that he is in chains for the gospel?
Is preaching the gospel going to set him free? Perhaps they are doing it out of love for him, because they know he would want them to and that he would go out himself were he not incarcerated? Or is it that they do it anyway, even though they know that's the reason he is in jail, and that they could well end up in jail too?
vs 17
Whatever reason the latter do it (in some way to comfort Paul or for his sake), the former are doing it to hurt Paul. Their selfish ambition is to cause Paul pain and suffering. Pretty bad reason to preach the gospel, really.
vs 18
The former are screwing up, though, because even though they are preaching to see Paul suffer, he is rejoicing. Why? Because the gospel is being preached! He doesn't care why, he cares that it is. Foolish enemies of Paul, doing things that make him rejoice.
vs 19
Paul seems convinced that he's going to be delivered from his chains this time. Partly because of what the Spirit is doing, and partly because of the prayers of those like the Philippians who are earnest for his release.
vs 20
Perhaps his release will be via a coffin, because whatever happens, to him the most important thing is that he has courage and does not shame himself by going against Christ. That he even mentions it, though, even through an air of confidence, means that it has been a struggle for him. Which is fair enough.
Not just pure and blameless, but positively righteous, so full of righteousness outworkings from Christ that God is glorified.
vs 12
There might have been some questions about whether Paul had been wise in getting arrested. Or perhaps they were wondering how God could have allowed it. They might have even been questioning whether sending him food and resources while in jail was going to continue spreading the gospel. But he wants to assure them that the gospel's cause has been advanced.
vs 13
Even when he's in jail, the gospel is being spread. The palace guard have heard, and we assume by that proxy everyone else has heard too.
vs 14
I actually have no idea how this works. I mean, you'd think that persecution of one person, especially a leader, would scatter the believers and make them go into hiding. But not so, it appears. Instead, Paul being in jail has encouraged people. Probably not his jailing, probably his attitude about being in jail.
vs 15
So Paul knows that not everyone who is preaching the gospel is doing it out of good motives. Some are, though, which is encouraging. But the existence of some that aren't should keep us on our toes.
vs 16
Love is the motivation of those who preach for good motives. Love is pretty broad: could be love for God, love for the sinners they are preaching for, even love for Paul who is locked up for it. But why does Paul mention that they know that he is in chains for the gospel?
Is preaching the gospel going to set him free? Perhaps they are doing it out of love for him, because they know he would want them to and that he would go out himself were he not incarcerated? Or is it that they do it anyway, even though they know that's the reason he is in jail, and that they could well end up in jail too?
vs 17
Whatever reason the latter do it (in some way to comfort Paul or for his sake), the former are doing it to hurt Paul. Their selfish ambition is to cause Paul pain and suffering. Pretty bad reason to preach the gospel, really.
vs 18
The former are screwing up, though, because even though they are preaching to see Paul suffer, he is rejoicing. Why? Because the gospel is being preached! He doesn't care why, he cares that it is. Foolish enemies of Paul, doing things that make him rejoice.
vs 19
Paul seems convinced that he's going to be delivered from his chains this time. Partly because of what the Spirit is doing, and partly because of the prayers of those like the Philippians who are earnest for his release.
vs 20
Perhaps his release will be via a coffin, because whatever happens, to him the most important thing is that he has courage and does not shame himself by going against Christ. That he even mentions it, though, even through an air of confidence, means that it has been a struggle for him. Which is fair enough.
Wednesday, April 18, 2007
Philippians chapter 1
2 Corinthians
John
1 Corinthians
Galatians
James
2 Timothy
1 Timothy
Philemon
Titus
3John
2John
1John
Jude
2 Thessalonians
1 Thessalonians
2 Peter
1 Peter
Where else but Philippians?
vs 1
This letter, written by our mates Pozza and Tim, is written not only to all the people, but specifically also to their leadership. I don't recall this greeting being used anywhere else. But I'm too lazy to look.
vs 2
I don't think I've ever heard this greeting before either. Yes, this time I'm being sarcastic. Move along.
vs 3
Familiar sentiment.
vs 4-5
This church is obviously the opposite of Corinth, because they partner with Paul in his work. And this fact fills him with joy. And it has been something they have done from the first day. This obviously shows that the stumbling block of giving money to a preacher was not universal even in the greek-speaking world. The Philippians had no beef with it.
vs 6
Their attitude towards the gospel, and their eagerness to see it spread, gives Paul confidence that the work God has started in them is going to finish well too. It certainly doesn't sound like his heart is being wrenched out of his body by them.
vs 7
In their partnership, Paul feels that the Philippians are right there with him. Even when he's locked up, he knows they are supporting him. Which is vital, you know, because feeding prisoners is only a modern development. So part of their support may very well have included sending him stuff while he was in prison.
vs 8
And of course, since Paul is so closely linked with the Philippians, and because they are so tied up with his mission, he wants to see them. Probably hang out with them a while, see how they're going, report to them about what's going on in the world.
vs 9
Probably to encourage their love to increase even more too. Paul sees their giving as an expression of their love, for him and for God too. But not just in the area of giving - Paul wants to see their love also increase via knowledge and insight. I don't think we think of this as loving God enough, but when we seek to know him better, and to have more of an understanding of his will, we are doing that out of love. Or at least we need to understand that part of our expression of love for God is doing this.
vs 10
The final outcome Paul is going for is blamelessness on the day of Christ's return, but the outworking of it also means being able to discern what is best. I don't think Paul is saying this to the Philippians in a negative sense, simply pointing out to them that this is a worthy thing that he hopes they are striving for.
John
1 Corinthians
Galatians
James
2 Timothy
1 Timothy
Philemon
Titus
3John
2John
1John
Jude
2 Thessalonians
1 Thessalonians
2 Peter
1 Peter
Where else but Philippians?
vs 1
This letter, written by our mates Pozza and Tim, is written not only to all the people, but specifically also to their leadership. I don't recall this greeting being used anywhere else. But I'm too lazy to look.
vs 2
I don't think I've ever heard this greeting before either. Yes, this time I'm being sarcastic. Move along.
vs 3
Familiar sentiment.
vs 4-5
This church is obviously the opposite of Corinth, because they partner with Paul in his work. And this fact fills him with joy. And it has been something they have done from the first day. This obviously shows that the stumbling block of giving money to a preacher was not universal even in the greek-speaking world. The Philippians had no beef with it.
vs 6
Their attitude towards the gospel, and their eagerness to see it spread, gives Paul confidence that the work God has started in them is going to finish well too. It certainly doesn't sound like his heart is being wrenched out of his body by them.
vs 7
In their partnership, Paul feels that the Philippians are right there with him. Even when he's locked up, he knows they are supporting him. Which is vital, you know, because feeding prisoners is only a modern development. So part of their support may very well have included sending him stuff while he was in prison.
vs 8
And of course, since Paul is so closely linked with the Philippians, and because they are so tied up with his mission, he wants to see them. Probably hang out with them a while, see how they're going, report to them about what's going on in the world.
vs 9
Probably to encourage their love to increase even more too. Paul sees their giving as an expression of their love, for him and for God too. But not just in the area of giving - Paul wants to see their love also increase via knowledge and insight. I don't think we think of this as loving God enough, but when we seek to know him better, and to have more of an understanding of his will, we are doing that out of love. Or at least we need to understand that part of our expression of love for God is doing this.
vs 10
The final outcome Paul is going for is blamelessness on the day of Christ's return, but the outworking of it also means being able to discern what is best. I don't think Paul is saying this to the Philippians in a negative sense, simply pointing out to them that this is a worthy thing that he hopes they are striving for.
Tuesday, April 17, 2007
2 Corinthians Chapter 13
vs 1
This is not the way we would use Scripture at all. We'd call it inappropriate interpretation. But Paul thinks it fits in this circumstance. We can ask whether he is really extrapolating a biblical principle here, or just making a point. I'd say the latter. He's saying that now that he will be visiting them for the third time, his judgements of them will be accurate, and therefore binding.
vs 2
That's quite a warning. We could tell from the beginning of this letter that last time Paul wasn't really happy with what he'd had to do in his last visit. And yet he is prepared to do that again if need be.
vs 3
And yet Paul says that it will not be him that deals harshly with them, but Christ, because they are questioning if Paul really speaks the words of God. He reckons they'll find out, and not like it when they do.
vs 4
Paul alikens his weakness to Christ's crucifixion, saying that his weakness allows him to live at God's pleasure. And he sees his life as being in God. he also sees his life as based around serving the church because of this.
vs 5
Paul tells them to test themselves, but doesn't give them a testing regime. I assume he means they should test themselves by what he has taught, against what the false teachers have taought. Even if they pass the test, he is still telling them to realise that Christ lives in them. And he wonders, perhaps expects some of them to fail this test.
vs 6
Now this, this here is a very intersting statement. We would normally say that you can't judge whether someone is a Christian or not. But Paul here suggests that they could test him and see that he is not wanting. How do we feel about that? I think the Bible isn't nearly as clear on this issue as we expect it or would like it to be.
vs 7
This is just a little confusing. Read the NASB version! It is much, much clearer. There shouldn't be a full stop in this sentence. Paul is saying that he doesn't care how he looks in this situation - rather, he cares that the Corinthians do the right thing. Then doing right is more important than him looking good.
vs 8
Paul supports truth, not looking good.
vs 9
Paul doesn't care how weak he gets, if it will see the strengthening of the Corinthian church. Besides, it doesn't matter how weak he gets, because God is strong.
vs 10
It's hard to receive a harsh letter, but harder to receive a harsh visit. Paul wants the visit to be nice, so that he can use it to build them up and encourage them, rather than pull them down.
vs 11
Wow, concentrated Paul into one verse.
vs 12
Doooo iiiit! If you read the Bible literalistically, I want to see smoochers all around!
vs 13
That's nice.
vs 14
And then we end with this benediction, which I find one of the most useful ways for ending prayers. It's triune, it's memorable. Classic.
This is not the way we would use Scripture at all. We'd call it inappropriate interpretation. But Paul thinks it fits in this circumstance. We can ask whether he is really extrapolating a biblical principle here, or just making a point. I'd say the latter. He's saying that now that he will be visiting them for the third time, his judgements of them will be accurate, and therefore binding.
vs 2
That's quite a warning. We could tell from the beginning of this letter that last time Paul wasn't really happy with what he'd had to do in his last visit. And yet he is prepared to do that again if need be.
vs 3
And yet Paul says that it will not be him that deals harshly with them, but Christ, because they are questioning if Paul really speaks the words of God. He reckons they'll find out, and not like it when they do.
vs 4
Paul alikens his weakness to Christ's crucifixion, saying that his weakness allows him to live at God's pleasure. And he sees his life as being in God. he also sees his life as based around serving the church because of this.
vs 5
Paul tells them to test themselves, but doesn't give them a testing regime. I assume he means they should test themselves by what he has taught, against what the false teachers have taought. Even if they pass the test, he is still telling them to realise that Christ lives in them. And he wonders, perhaps expects some of them to fail this test.
vs 6
Now this, this here is a very intersting statement. We would normally say that you can't judge whether someone is a Christian or not. But Paul here suggests that they could test him and see that he is not wanting. How do we feel about that? I think the Bible isn't nearly as clear on this issue as we expect it or would like it to be.
vs 7
This is just a little confusing. Read the NASB version! It is much, much clearer. There shouldn't be a full stop in this sentence. Paul is saying that he doesn't care how he looks in this situation - rather, he cares that the Corinthians do the right thing. Then doing right is more important than him looking good.
vs 8
Paul supports truth, not looking good.
vs 9
Paul doesn't care how weak he gets, if it will see the strengthening of the Corinthian church. Besides, it doesn't matter how weak he gets, because God is strong.
vs 10
It's hard to receive a harsh letter, but harder to receive a harsh visit. Paul wants the visit to be nice, so that he can use it to build them up and encourage them, rather than pull them down.
vs 11
Wow, concentrated Paul into one verse.
vs 12
Doooo iiiit! If you read the Bible literalistically, I want to see smoochers all around!
vs 13
That's nice.
vs 14
And then we end with this benediction, which I find one of the most useful ways for ending prayers. It's triune, it's memorable. Classic.
Monday, April 16, 2007
2 Corinthians chapter 12
vs 11
Paul feels that the Corinthians should have already known all this, and that it's their fault he needed to boast like a fool. They should have stuck up for him but instead they supported these super-apostles.
vs 12
Paul, as an apostle, did wonders, signs and miracles among them. Why did he need to do such things with perseverance? That's an interesting thing to say. Obviously the ability to do such things was not a great convictor in and of itself.
vs 13
The only thing Paul never did for them as an Apostle was take their money! And they are now using this against him, instead of it being a blessing to them.
vs 14
Paul sees himself, rightly, in a sort of father figure relationship over the Corinthians. He loves them, and he didn't reach them because he wanted their cash. He did it because he wanted them to become Christian.
vs 15
He puts the heavy on them again, this time accusing them of loving him less because he has loved them more, and asking that, if he was to visit again, would they love him even less if he was to expend his very self for them?
vs 16
And now, it seems from his sarcastic tone, that they have also accused Paul of tricking them somehow. Perhaps he didn't speak plainly to them. Perhaps this is about money still.
vs 17
It seems that the other people Paul might have sent to this church, like Titus, may have tricked the Corinthians. See, Paul sent Titus to Corinth, and while there Titus asked the Corinthians to prepare a gift for the Jerusalem church (which we read about 3-4 chapters ago). So perhaps they are saying that Paul didn't ask for money, but then trickily he did ask through Titus for Jerusalem.
vs 18
But Paul says that he and Titus followed the same course, which I take to assume means that they both didn't take money for themselves, although they might have both encouraged the Corinthians to give to the Jerusalem fund.
vs 19
Paul now flips these whole last couple of chapters on their heads. Paul says he hasn't been defending himself in these words. Rather, he has been writing even these words to strengthen the church. And that's why we have them now, I guess - because they are a strength to the church. Paul obviously saw these letters he was writing as important. We know he took his apostleship seriously, so he would have possibly seen his letters as part of an apostolic tradition.
vs 20
At first I thought Paul was saying that these things would happen because of his arrival. But I think he's just saying that he thinks he will find these things already happening in Corinth when he arrives.
vs 21
Paul would boast over the Corinthian church, and so if he were to find a church still full of sinners who had not repented of their various sins, he would be humbled by God, yet again, for having been so proud of one of his churches. Obviously he doesn't want it to be that way.
Paul feels that the Corinthians should have already known all this, and that it's their fault he needed to boast like a fool. They should have stuck up for him but instead they supported these super-apostles.
vs 12
Paul, as an apostle, did wonders, signs and miracles among them. Why did he need to do such things with perseverance? That's an interesting thing to say. Obviously the ability to do such things was not a great convictor in and of itself.
vs 13
The only thing Paul never did for them as an Apostle was take their money! And they are now using this against him, instead of it being a blessing to them.
vs 14
Paul sees himself, rightly, in a sort of father figure relationship over the Corinthians. He loves them, and he didn't reach them because he wanted their cash. He did it because he wanted them to become Christian.
vs 15
He puts the heavy on them again, this time accusing them of loving him less because he has loved them more, and asking that, if he was to visit again, would they love him even less if he was to expend his very self for them?
vs 16
And now, it seems from his sarcastic tone, that they have also accused Paul of tricking them somehow. Perhaps he didn't speak plainly to them. Perhaps this is about money still.
vs 17
It seems that the other people Paul might have sent to this church, like Titus, may have tricked the Corinthians. See, Paul sent Titus to Corinth, and while there Titus asked the Corinthians to prepare a gift for the Jerusalem church (which we read about 3-4 chapters ago). So perhaps they are saying that Paul didn't ask for money, but then trickily he did ask through Titus for Jerusalem.
vs 18
But Paul says that he and Titus followed the same course, which I take to assume means that they both didn't take money for themselves, although they might have both encouraged the Corinthians to give to the Jerusalem fund.
vs 19
Paul now flips these whole last couple of chapters on their heads. Paul says he hasn't been defending himself in these words. Rather, he has been writing even these words to strengthen the church. And that's why we have them now, I guess - because they are a strength to the church. Paul obviously saw these letters he was writing as important. We know he took his apostleship seriously, so he would have possibly seen his letters as part of an apostolic tradition.
vs 20
At first I thought Paul was saying that these things would happen because of his arrival. But I think he's just saying that he thinks he will find these things already happening in Corinth when he arrives.
vs 21
Paul would boast over the Corinthian church, and so if he were to find a church still full of sinners who had not repented of their various sins, he would be humbled by God, yet again, for having been so proud of one of his churches. Obviously he doesn't want it to be that way.
Sunday, April 15, 2007
2 Corinthians Chapter 12
vs 1
Well, looks like that story from yesterday doesn't flow on. It was an end in itself. What was it an end for? Apparently that story of Paul fleeing from a city had been used to denigrate Paul, and he is owning up to it. Well, that's one theory.
And now, Paul wants to boast about visions and revelations, which have obviously also come up from these false teachers.
vs 2
This is just one of those small collection of New Testament verses where we go "huh?". Here's some stuff I read. Paul has to be talking about himself, because otherwise it wouldn't be boasting. Why in the third person? There are lots of theories. Probably something humble.
Third heaven? Apparently it is in reference to some intertestamental writings which refer to multiple heavens, and you've got to assume that, since Paul is boasting, he is boasting about being taken to the highest heaven, so he's referring to those writings which talk about there being three.
And it is assumed that the 14 years ago puts this vision in the 'silent' years of Paul, after his Damascus road experience, but before his mission work started.
vs 3
A reiteration of him not knowing whether it was an in or out of body experience. I think if you couldn't tell or couldn't remember, it probably wasn't important.
vs 4
What's the point of such an experience if you're not allowed to tell about it anyway? Not really worth boasting about, but Paul seems to need to to counteract something crazy going on at Corinth.
vs 5
This could be a good reason why Paul puts this boast in the third person - he is just too unwilling to boast about vision things.
vs 6
Paul, even in his boasting, doesn't want to conflate a picture of himself. He wants the glory to go to God, not to him. He wants us to see him warts and all - he wants God to be seen for the perfect and wonderful God he really is.
vs 7
Obviously, if someone was going to become concieted, it would be Paul. So God has taken care of that by putting something in his way, to remind him that he's not the king of the pit.
What is it? He doesn't say. There are theories. It doesn't matter. If it did, he would have said.
vs 8
Perhaps Paul was used to things happening the first time?
vs 9
This is the cap off of all Paul's boasting. God doesn't take this thing away - he says "Learn that all you need is my grace." Because as Paul said to the Corinthians in his first letter, God's power is made strongest in weakness. Hence, Paul is happy to boast about weakness.
vs 10
So when Paul boasts, like a fool he boasts about weakness, because that shows how strong the power he receives really is. I think there's something in that for all of us.
Well, looks like that story from yesterday doesn't flow on. It was an end in itself. What was it an end for? Apparently that story of Paul fleeing from a city had been used to denigrate Paul, and he is owning up to it. Well, that's one theory.
And now, Paul wants to boast about visions and revelations, which have obviously also come up from these false teachers.
vs 2
This is just one of those small collection of New Testament verses where we go "huh?". Here's some stuff I read. Paul has to be talking about himself, because otherwise it wouldn't be boasting. Why in the third person? There are lots of theories. Probably something humble.
Third heaven? Apparently it is in reference to some intertestamental writings which refer to multiple heavens, and you've got to assume that, since Paul is boasting, he is boasting about being taken to the highest heaven, so he's referring to those writings which talk about there being three.
And it is assumed that the 14 years ago puts this vision in the 'silent' years of Paul, after his Damascus road experience, but before his mission work started.
vs 3
A reiteration of him not knowing whether it was an in or out of body experience. I think if you couldn't tell or couldn't remember, it probably wasn't important.
vs 4
What's the point of such an experience if you're not allowed to tell about it anyway? Not really worth boasting about, but Paul seems to need to to counteract something crazy going on at Corinth.
vs 5
This could be a good reason why Paul puts this boast in the third person - he is just too unwilling to boast about vision things.
vs 6
Paul, even in his boasting, doesn't want to conflate a picture of himself. He wants the glory to go to God, not to him. He wants us to see him warts and all - he wants God to be seen for the perfect and wonderful God he really is.
vs 7
Obviously, if someone was going to become concieted, it would be Paul. So God has taken care of that by putting something in his way, to remind him that he's not the king of the pit.
What is it? He doesn't say. There are theories. It doesn't matter. If it did, he would have said.
vs 8
Perhaps Paul was used to things happening the first time?
vs 9
This is the cap off of all Paul's boasting. God doesn't take this thing away - he says "Learn that all you need is my grace." Because as Paul said to the Corinthians in his first letter, God's power is made strongest in weakness. Hence, Paul is happy to boast about weakness.
vs 10
So when Paul boasts, like a fool he boasts about weakness, because that shows how strong the power he receives really is. I think there's something in that for all of us.
Saturday, April 14, 2007
2 Corinthians Chapter 11
vs 23-26
Paul measures his service to Christ not in wealth and riches, but in suffering. Christ didn't come to earth to get rich, he came to earth to suffer and die for God's sake and ours. And Paul is suffering constantly for God's sake and ours too. And that is a boast he can make. But of course, in a worldly sense, if you boast about suffering, you're an idiot. Paul was not young at this point either! He was anywhere between 40 and 60!
This list also gives us a bit of a portal view into the world of the Christian. Do you think these things only happened to Paul? Or only to the Christian heavyweights who travelled the countryside? No. Any Jewish family who had their son or daughter become Christian would have done the same. Gentile governers would have done the same. A lot of Christians would have faced this stuff. Paul just faced more because of who he was.
And having said that, the Judaizing false teachers probably didn't face it so much - they looked like Jews to the gentiles, and Jews were legal, and they looked like Jews to the Jews, so no or little persecution there.
vs 27
Not only did Paul suffer persecution, but he also suffered from lackings. Just like a lot of our modern missionaries, who are supported by churches, but not always enough. Ok, so perhaps he got robbed and stuff too, but the fact that he only got money from a few churches, and that he turned down the giving of others (like Corinth) means he wasn't exactly rolling in it.
vs 28-29
And on top of all that, he suffers the worries about his churches. For his ministry, for his converts. Yes, God will look after them. But he still has a part to play in their growth and maturity. So he worries about them. And it hurts him. So imagine how this letter and the other hurt for him to write. To have to defend himself against such criticism.
vs 30
And I think he just did that. So even his foolish boasting isn't foolish. Tricky, Paul!
vs 31
Paul doesn't care if they don't believe him (and to be honest, it is pretty unbelievable, isn't it?) but he knows he's telling the truth, and he knows God and Jesus know it too.
vs 32-33
Where is this story going? Find out in the next chapter!
Paul measures his service to Christ not in wealth and riches, but in suffering. Christ didn't come to earth to get rich, he came to earth to suffer and die for God's sake and ours. And Paul is suffering constantly for God's sake and ours too. And that is a boast he can make. But of course, in a worldly sense, if you boast about suffering, you're an idiot. Paul was not young at this point either! He was anywhere between 40 and 60!
This list also gives us a bit of a portal view into the world of the Christian. Do you think these things only happened to Paul? Or only to the Christian heavyweights who travelled the countryside? No. Any Jewish family who had their son or daughter become Christian would have done the same. Gentile governers would have done the same. A lot of Christians would have faced this stuff. Paul just faced more because of who he was.
And having said that, the Judaizing false teachers probably didn't face it so much - they looked like Jews to the gentiles, and Jews were legal, and they looked like Jews to the Jews, so no or little persecution there.
vs 27
Not only did Paul suffer persecution, but he also suffered from lackings. Just like a lot of our modern missionaries, who are supported by churches, but not always enough. Ok, so perhaps he got robbed and stuff too, but the fact that he only got money from a few churches, and that he turned down the giving of others (like Corinth) means he wasn't exactly rolling in it.
vs 28-29
And on top of all that, he suffers the worries about his churches. For his ministry, for his converts. Yes, God will look after them. But he still has a part to play in their growth and maturity. So he worries about them. And it hurts him. So imagine how this letter and the other hurt for him to write. To have to defend himself against such criticism.
vs 30
And I think he just did that. So even his foolish boasting isn't foolish. Tricky, Paul!
vs 31
Paul doesn't care if they don't believe him (and to be honest, it is pretty unbelievable, isn't it?) but he knows he's telling the truth, and he knows God and Jesus know it too.
vs 32-33
Where is this story going? Find out in the next chapter!
Friday, April 13, 2007
2 Corinthians chapter 11
vs 12
If Paul were to now ask for money, then perhaps these people would have more equal footing. But he's going to continue to not take money, out of love, and that makes him better.
vs 13
Oooh, now this is some strong language. Seems like Paul isn't a fan of these people.
vs 14
Take a swing, why don't you Paul? Seriously, it's obvious that not only are these super-apostles asking for money, but they're also false teachers. Otherwise, Paul wouldn't be quite so pissed.
vs 15
So as far as Paul is concerned, these super-apostles aren't just false teachers, they are serving Satan. Probably not purposefully. I doubt these people are ancient satan-worshippers. Perhaps they are. While Satan masquerades purposefully to trick people, and to some extent these super-apostles do as well, I don't think they're trying to send people to hell, just to make money. But you never know, I guess.
vs 16
Paul isn't being foolish, but even if they think he is, then he can boast a little, like a fool would.
vs 17
So his position is that fools boast the way he is going to boast. But also, I think, that what he's boasting about seems a little foolish at first too.
vs 18
This isn't a great argument - if people (your enemies) are doing things in a worldly way, then I will too. That is a little sarcastic, I think. And you can see from what Paul boasts about that he's not really doing it in a worldly way.
vs 19
Just a reiteration of their allowance to listen to his foolishness, and so hear his point here. But also a bit of a condemnation of their acceptance of these foolish super-apostles.
vs 20
He really goes over the top, doesn't he? But it's true - these Corinthians haven't just put up with foolishness - they have let themselves and their Christian beliefs be chewed up and spit out by these false teachers. And they gave them money for the privilege!
vs 21
Paul says tongue in cheek. What he really means, of course, is that even when he's being foolish he's not that stupid.
And again with the foolish boasting thing.
vs 22
Ok, so descendent-wise, Paul is all of them too. Which tells us something about these false teachers being Jews. Interesting.
If Paul were to now ask for money, then perhaps these people would have more equal footing. But he's going to continue to not take money, out of love, and that makes him better.
vs 13
Oooh, now this is some strong language. Seems like Paul isn't a fan of these people.
vs 14
Take a swing, why don't you Paul? Seriously, it's obvious that not only are these super-apostles asking for money, but they're also false teachers. Otherwise, Paul wouldn't be quite so pissed.
vs 15
So as far as Paul is concerned, these super-apostles aren't just false teachers, they are serving Satan. Probably not purposefully. I doubt these people are ancient satan-worshippers. Perhaps they are. While Satan masquerades purposefully to trick people, and to some extent these super-apostles do as well, I don't think they're trying to send people to hell, just to make money. But you never know, I guess.
vs 16
Paul isn't being foolish, but even if they think he is, then he can boast a little, like a fool would.
vs 17
So his position is that fools boast the way he is going to boast. But also, I think, that what he's boasting about seems a little foolish at first too.
vs 18
This isn't a great argument - if people (your enemies) are doing things in a worldly way, then I will too. That is a little sarcastic, I think. And you can see from what Paul boasts about that he's not really doing it in a worldly way.
vs 19
Just a reiteration of their allowance to listen to his foolishness, and so hear his point here. But also a bit of a condemnation of their acceptance of these foolish super-apostles.
vs 20
He really goes over the top, doesn't he? But it's true - these Corinthians haven't just put up with foolishness - they have let themselves and their Christian beliefs be chewed up and spit out by these false teachers. And they gave them money for the privilege!
vs 21
Paul says tongue in cheek. What he really means, of course, is that even when he's being foolish he's not that stupid.
And again with the foolish boasting thing.
vs 22
Ok, so descendent-wise, Paul is all of them too. Which tells us something about these false teachers being Jews. Interesting.
Thursday, April 12, 2007
2 Corinthians chapter 11
Long chapter for a change
vs 1
Paul is going to talk about some silly subject now, is he? Or perhaps he's talking a bit tongue in cheek, as if someone has already called his words foolishness.
If Paul is using sarcasm like that, I wonder if that means it's ok to do? I don't think so. But what if Jesus used such sarcasm? People'd probably say that it was "holy sarcasm".
vs 2
Paul sees the Corinthians very much as a ministry of his beginning, and wants them to be totally committed to Christ.
vs 3
But oh? Are they being led astray somehow? This would obviously upset Paul, because they are his offering to Christ. And anyone who has seen someone they led to Christ go off the rails knows how Paul feels.
vs 4
There are other people going around preaching a different gospel to Paul's gospel. And rather than deny it or speak against it, they sit patiently and listen to it. They don't accept it per se, but they put up with it. Which is one step away from being led astray. Now this puts us modern people in a bit of a bind - are we allowed to listen to different points of view? Or are we supposed to block our ears to everything that doesn't agree with Scripture? The church is never going to grow and mature that way, especially if we accept that any gospel they have heard is tarnished with a certain doctrinal disposition! Well, Paul hasn't say for them to stop yet, let's see where he's going.
vs 5
They've even got a name: super-apostles! And Paul reckins he can go toe to toe with them. He's an original apostle, after all. Well, sort of. Better than these other guys no doubt.
vs 6
So the difference between the super-apostles and Paul is that they are trained speakers but are talking out of their arses, whereas Paul is just a guy, but he at least knows the truth.
vs 7
And apparently these other speakers are charging for their wares? Which was pretty normal at the time - remember, no TV, no radio - a good speaker was worth paying to hear. So perhaps some of the Corinthians are saying "If his message isn't worth paying for, then perhaps it's not worth hearing". And Paul has to defend himself against that, by pointing out that it was for love that he came to the Corinthians, not money.
vs 8
Now, robbed is a darn strong word. So you can see that Paul very much believes that "a worker deserves his wages", and he believes that those listening to him had a responsibility to pay him, but in this case he denied that right, for their sake, so that it wouldn't stumble them.
vs 9
Paul got the message from Corinth early on, I guess, that taking money from them would become an issue, so instead he had to source his income from the much poorer Macedonian churches, who are more generous apparently. And he now says he will keep doing so.
vs 10
If Paul has anything to boast about, it is that he never preached the gospel ot anyone (at least in Corinth) for the purposes of making some cash. That's an important boast, because the idea has obviously caused some manner of trouble. And so Paul went out of his way to make sure that it was so.
vs 11
And the purpose of all this, even his boasting, is out of love! His unwillingness to take money from them shows his love for them all the more.
vs 1
Paul is going to talk about some silly subject now, is he? Or perhaps he's talking a bit tongue in cheek, as if someone has already called his words foolishness.
If Paul is using sarcasm like that, I wonder if that means it's ok to do? I don't think so. But what if Jesus used such sarcasm? People'd probably say that it was "holy sarcasm".
vs 2
Paul sees the Corinthians very much as a ministry of his beginning, and wants them to be totally committed to Christ.
vs 3
But oh? Are they being led astray somehow? This would obviously upset Paul, because they are his offering to Christ. And anyone who has seen someone they led to Christ go off the rails knows how Paul feels.
vs 4
There are other people going around preaching a different gospel to Paul's gospel. And rather than deny it or speak against it, they sit patiently and listen to it. They don't accept it per se, but they put up with it. Which is one step away from being led astray. Now this puts us modern people in a bit of a bind - are we allowed to listen to different points of view? Or are we supposed to block our ears to everything that doesn't agree with Scripture? The church is never going to grow and mature that way, especially if we accept that any gospel they have heard is tarnished with a certain doctrinal disposition! Well, Paul hasn't say for them to stop yet, let's see where he's going.
vs 5
They've even got a name: super-apostles! And Paul reckins he can go toe to toe with them. He's an original apostle, after all. Well, sort of. Better than these other guys no doubt.
vs 6
So the difference between the super-apostles and Paul is that they are trained speakers but are talking out of their arses, whereas Paul is just a guy, but he at least knows the truth.
vs 7
And apparently these other speakers are charging for their wares? Which was pretty normal at the time - remember, no TV, no radio - a good speaker was worth paying to hear. So perhaps some of the Corinthians are saying "If his message isn't worth paying for, then perhaps it's not worth hearing". And Paul has to defend himself against that, by pointing out that it was for love that he came to the Corinthians, not money.
vs 8
Now, robbed is a darn strong word. So you can see that Paul very much believes that "a worker deserves his wages", and he believes that those listening to him had a responsibility to pay him, but in this case he denied that right, for their sake, so that it wouldn't stumble them.
vs 9
Paul got the message from Corinth early on, I guess, that taking money from them would become an issue, so instead he had to source his income from the much poorer Macedonian churches, who are more generous apparently. And he now says he will keep doing so.
vs 10
If Paul has anything to boast about, it is that he never preached the gospel ot anyone (at least in Corinth) for the purposes of making some cash. That's an important boast, because the idea has obviously caused some manner of trouble. And so Paul went out of his way to make sure that it was so.
vs 11
And the purpose of all this, even his boasting, is out of love! His unwillingness to take money from them shows his love for them all the more.
Wednesday, April 11, 2007
2 Corinthians chapter 10
vs 10
For Greeks, the ability to speak strongly was highly respected. For Paul not to have it, and yet to have had such an impact in the greek-speaking world is a testimony to God. But some people might still remain unimpressed.
vs 11
Pretty strong language. Paul obviously has been quite gentle when with them in the past. But he's almost threatening to become "Letter Paul" in person. Big 'L' on his shirt and all.
vs 12
Paul has already quasi-commended himself. I say himself, I think he's used the testimony of the Corinthians, and others, to comend himself. These others simply commend themselves, perhaps by how good at speaking they are. Action speaks louder than words, I think Paul is saying. Paul has planted and matured churches all over the place, these people have... well, talked nicely.
vs 13
Paul isn't beyond boasting. After all, what good is it if his reputation, given to him through the work that God has done through him, is not recognised? Not to say he's not being humble, but humility and modesty are not the same. He's happy to boast, but only about what God has done.
vs 14
Paul wants to remind them that he in fact was the one who brought the gospel with them, so if he came as far as Corinth to share the gospel, he can boast about that far. They know his works, and they know what he's saying is true.
vs 15-16
Paul knows he's not the only one to have worked among the Corinthians. Apollos and Peter both had (early in 1 Corinthians this comes up). The thing is, Paul wants to move beyond Corinth. He wants it to stop being a mission field, and to start being a mission sender. He wants to go there, be refreshed, be reloaded, and then fired into the depths of new places! But at present, they aren't ready for that. He still needs to spend so much time with them sorting them out.
vs 17-18
Paul wants his commendation to come from God, and that comes best, apparently, when you're not involved in someone else's work.But regardless of that, Paul wants his boasting to be about how God has commended him to go and reach the non-Jewish world. He obviously thinks that he is commended by God.
For Greeks, the ability to speak strongly was highly respected. For Paul not to have it, and yet to have had such an impact in the greek-speaking world is a testimony to God. But some people might still remain unimpressed.
vs 11
Pretty strong language. Paul obviously has been quite gentle when with them in the past. But he's almost threatening to become "Letter Paul" in person. Big 'L' on his shirt and all.
vs 12
Paul has already quasi-commended himself. I say himself, I think he's used the testimony of the Corinthians, and others, to comend himself. These others simply commend themselves, perhaps by how good at speaking they are. Action speaks louder than words, I think Paul is saying. Paul has planted and matured churches all over the place, these people have... well, talked nicely.
vs 13
Paul isn't beyond boasting. After all, what good is it if his reputation, given to him through the work that God has done through him, is not recognised? Not to say he's not being humble, but humility and modesty are not the same. He's happy to boast, but only about what God has done.
vs 14
Paul wants to remind them that he in fact was the one who brought the gospel with them, so if he came as far as Corinth to share the gospel, he can boast about that far. They know his works, and they know what he's saying is true.
vs 15-16
Paul knows he's not the only one to have worked among the Corinthians. Apollos and Peter both had (early in 1 Corinthians this comes up). The thing is, Paul wants to move beyond Corinth. He wants it to stop being a mission field, and to start being a mission sender. He wants to go there, be refreshed, be reloaded, and then fired into the depths of new places! But at present, they aren't ready for that. He still needs to spend so much time with them sorting them out.
vs 17-18
Paul wants his commendation to come from God, and that comes best, apparently, when you're not involved in someone else's work.But regardless of that, Paul wants his boasting to be about how God has commended him to go and reach the non-Jewish world. He obviously thinks that he is commended by God.
Tuesday, April 10, 2007
2 Corinthians chapter 10
vs 1
I think this appeal is starting a new point now. Paul is obviously making something of a comment that has been made, about him being a timid speaker when present, but a bold letter writer in absence.
vs 2
Paul is prepared to be bold if that is what it takes, but I think he's saying that it's easier on both parties if he's bold in a letter but gentle when with them in body. They may well mistake his gentleness for timidness, but that won't last long if he's got to sort some people out. Their problem, apparently, is living under the standards of this world.
vs 3
Perhaps the people he is talking of were getting violent because people were disputing their faith? Perhaps they were considering militating against the government?
vs 4
Physical weapons aren't much good at damaging spiritual targets. The wrong people will get hurt if we fling them around. There is an enemy who has strongholds, but who is it?
vs 5
The enemy is anything which sets itself up against God. Presently, Paul is talking mostly about arguments against God, and pretensions, or things that seek to lift themselves up into God's place. On the other front, the enemy they seek to capture is thoughts (I'm guessing its their own thoughts?) for the sake of obedience to Christ. So it's not a physical war. Of course, the other people in Corinth may not have been militating physically, they might have just been trying to use the world's arguments and pretensions, which will work just as badly.
Or, Paul might be talking about taking the thoughts of the enemy captive to Christ, so that the enemy become obedient. I am somewhat for this interpretation, because it makes the next verse easier to understand.
vs 6
See, once their obedience is complete, what disobedience is there to punish? The answer, of course, is that of the people outside the church. Paul might be talking about a bit of end times stuff, about the final judgement and believers involvement? Possibly. Or possibly Paul is just saying that he doesn't really want to punish disobedience, so he'll wait until the church is obedient, then come.
vs 7
It's quite possible that some people were even questioning Paul's faith. If the Corinthian church had been infiltrated by anti-Paul people, or some sort of heretics, then it's entirely possible that they were trying to undermine Paul.
vs 8
Paul would rather boast about the authority God has given him for the building and maturing of the gentile churches than for them to think he's ashamed of the gospel and his calling to it.
vs 9
But some are obviously saying that Paul's trying to be a big ogre while he's away, in order to keep his authority over the church even while absent. Scaring them into submission or what not.
I think this appeal is starting a new point now. Paul is obviously making something of a comment that has been made, about him being a timid speaker when present, but a bold letter writer in absence.
vs 2
Paul is prepared to be bold if that is what it takes, but I think he's saying that it's easier on both parties if he's bold in a letter but gentle when with them in body. They may well mistake his gentleness for timidness, but that won't last long if he's got to sort some people out. Their problem, apparently, is living under the standards of this world.
vs 3
Perhaps the people he is talking of were getting violent because people were disputing their faith? Perhaps they were considering militating against the government?
vs 4
Physical weapons aren't much good at damaging spiritual targets. The wrong people will get hurt if we fling them around. There is an enemy who has strongholds, but who is it?
vs 5
The enemy is anything which sets itself up against God. Presently, Paul is talking mostly about arguments against God, and pretensions, or things that seek to lift themselves up into God's place. On the other front, the enemy they seek to capture is thoughts (I'm guessing its their own thoughts?) for the sake of obedience to Christ. So it's not a physical war. Of course, the other people in Corinth may not have been militating physically, they might have just been trying to use the world's arguments and pretensions, which will work just as badly.
Or, Paul might be talking about taking the thoughts of the enemy captive to Christ, so that the enemy become obedient. I am somewhat for this interpretation, because it makes the next verse easier to understand.
vs 6
See, once their obedience is complete, what disobedience is there to punish? The answer, of course, is that of the people outside the church. Paul might be talking about a bit of end times stuff, about the final judgement and believers involvement? Possibly. Or possibly Paul is just saying that he doesn't really want to punish disobedience, so he'll wait until the church is obedient, then come.
vs 7
It's quite possible that some people were even questioning Paul's faith. If the Corinthian church had been infiltrated by anti-Paul people, or some sort of heretics, then it's entirely possible that they were trying to undermine Paul.
vs 8
Paul would rather boast about the authority God has given him for the building and maturing of the gentile churches than for them to think he's ashamed of the gospel and his calling to it.
vs 9
But some are obviously saying that Paul's trying to be a big ogre while he's away, in order to keep his authority over the church even while absent. Scaring them into submission or what not.
Monday, April 09, 2007
2 Corinthians chapter 9
No work today, so I can afford to do all 15 verses before I start on my next sermon.
vs 1
Especially after I've written a chapter to you about it already. But wait, there's more!
vs 2
So it was the enthusiasm of Corinth a year ago that stirred Macedonia into giving. It shows this gift was really a long time in coming, and took time to organise and raise. It wasn't a quick whip-around.
vs 3
Paul says that he's sending these brothers so that his boasting isn't hollow. I think he's really saying that he's doing it so the Corinthian's boasts about how much they're going to give is made hollow. I mean, sure, you can read this at face value. Go for it. I just think there's a little more to it is all.
vs 4
Ahh, looky here. Paul is still talking about himself, but as an example, no doubt, of how the Corinthians should feel if such a thing were to happen! So he's really saying that there will be shame all around. I'm not sure if greek cities like Corinth had as big a shame culture as the rest of the ANE, but if they did, this is a pretty mega threat to their honour.
vs 5
So part of Paul's understanding of generosity is willingly and preparedly given, not given at the last moment out of shame because of a wild boast you made about how much you would give.
vs 6
Damn you prosperity doctrine! This has nothing to do with money! And I'll bet you all my doesn't-have-to-do-with money that it's got nothing to do with the ripening of your fields and the yields of your investments. We'll see what this verse is about in verse 8.
vs 7
There is a level of decisionmaking here about what you give, and that is all part of generosity. Your willingness to give, as we read in the last chapter, is how God judges your gift, not on how much you do or don't have to give.
vs 8
This sounds to me like a definition of reaping generously - to have all grace abound in you, to have everything you need, all as you abound in good works. Doesn't sound like craploads of money to me. Of course, God can give you craploads of money. He could fill your house with hundred dollar notes if he wanted to. But he won't. Not unless you need that.
vs 9
I think Paul is using this verse from Psalms 112 to show the link to what he's saying - the Psalm is like a song-proverb, talking about the actions of a man who fears God, who distributes his gifts to the poor, and it is a bold expression of his righteousness. So if we give generously, we wil be rich in good deeds, which is righteous.
vs 10
Again, this is not a reference to riches! Look, he says God already supplies seed for you to plant, and food for you to eat, he will also supply for you seeds and harvests in righteousness (I think both seed and harvest refers to righteousness here) - through the good deeds, through the giving to the poor, just as God does.
vs 11
So now I have to ask, is Paul using a little hyperbole here, or is he really saying that yes, you will also be made physically rich so that you can give stuff away. I'll bet there are some people who are tempted to say things like "When people become Christians, their living standards increase, because they live more godly lives, blah blah blah. Look at Europe and America - Christian countries, so rich, blah blah". BS. If you can explain to me using this logic the poverty and suffering of Christians outside the Western world, or even the poverty and suffering of the early church, and still say they were made materially rich, then I'll be impressed.
So I've got to stick to my guns here. Paul is, in my opinion, could be using hyperbole here, and I don't think that he's talking about God pouring out money from heaven for you to give away to people on all occasions. He may also, though, be making a more specific prophecy to Corinth, as they were pretty rich anyway, and he could be saying that they will continue to be so for the sake of this ministry of giving. Is it possible that God gives some churches spiritual gifts as he gives individuals? I wonder.
I'm not saying that God doesn't refresh us financially when we give. That's probably even more obvious to us now in the Western world, with wages. We spend our monthly wage, it comes back again. Praise be to God! But I am saying that giving us all things, while it may include money, is not exclusive to it. After all, if the reason for working this way is to see grace abound in the church, to see the givers as being more righteous, and the goal is to see people thank God through the church's actions, then money isn't the only way for those things to happen.
vs 12
Which Paul said would be the result only a verse ago. So as important as the giving is the thanksgiving to God that results from it.
vs 13
So the gift is also a matter of obedience to God. God wants them to give, and in fact is asking or telling them to give. It is a right expression of their confession of faith. It will cause the thanksgiving to God of his people in need. It will supply the needs of those people. And they are then made rich in the good works they have done. That is a pretty good summary passage for this whole subject I think.
vs 14
And they'll even pray more for you, because everytime they bite into their bread, they'll think of you and give thanks. Good stuff.
vs 15
God, in the endgame, ends up giving out more valuable stuff than the Corinthians did. Woo!
vs 1
Especially after I've written a chapter to you about it already. But wait, there's more!
vs 2
So it was the enthusiasm of Corinth a year ago that stirred Macedonia into giving. It shows this gift was really a long time in coming, and took time to organise and raise. It wasn't a quick whip-around.
vs 3
Paul says that he's sending these brothers so that his boasting isn't hollow. I think he's really saying that he's doing it so the Corinthian's boasts about how much they're going to give is made hollow. I mean, sure, you can read this at face value. Go for it. I just think there's a little more to it is all.
vs 4
Ahh, looky here. Paul is still talking about himself, but as an example, no doubt, of how the Corinthians should feel if such a thing were to happen! So he's really saying that there will be shame all around. I'm not sure if greek cities like Corinth had as big a shame culture as the rest of the ANE, but if they did, this is a pretty mega threat to their honour.
vs 5
So part of Paul's understanding of generosity is willingly and preparedly given, not given at the last moment out of shame because of a wild boast you made about how much you would give.
vs 6
Damn you prosperity doctrine! This has nothing to do with money! And I'll bet you all my doesn't-have-to-do-with money that it's got nothing to do with the ripening of your fields and the yields of your investments. We'll see what this verse is about in verse 8.
vs 7
There is a level of decisionmaking here about what you give, and that is all part of generosity. Your willingness to give, as we read in the last chapter, is how God judges your gift, not on how much you do or don't have to give.
vs 8
This sounds to me like a definition of reaping generously - to have all grace abound in you, to have everything you need, all as you abound in good works. Doesn't sound like craploads of money to me. Of course, God can give you craploads of money. He could fill your house with hundred dollar notes if he wanted to. But he won't. Not unless you need that.
vs 9
I think Paul is using this verse from Psalms 112 to show the link to what he's saying - the Psalm is like a song-proverb, talking about the actions of a man who fears God, who distributes his gifts to the poor, and it is a bold expression of his righteousness. So if we give generously, we wil be rich in good deeds, which is righteous.
vs 10
Again, this is not a reference to riches! Look, he says God already supplies seed for you to plant, and food for you to eat, he will also supply for you seeds and harvests in righteousness (I think both seed and harvest refers to righteousness here) - through the good deeds, through the giving to the poor, just as God does.
vs 11
So now I have to ask, is Paul using a little hyperbole here, or is he really saying that yes, you will also be made physically rich so that you can give stuff away. I'll bet there are some people who are tempted to say things like "When people become Christians, their living standards increase, because they live more godly lives, blah blah blah. Look at Europe and America - Christian countries, so rich, blah blah". BS. If you can explain to me using this logic the poverty and suffering of Christians outside the Western world, or even the poverty and suffering of the early church, and still say they were made materially rich, then I'll be impressed.
So I've got to stick to my guns here. Paul is, in my opinion, could be using hyperbole here, and I don't think that he's talking about God pouring out money from heaven for you to give away to people on all occasions. He may also, though, be making a more specific prophecy to Corinth, as they were pretty rich anyway, and he could be saying that they will continue to be so for the sake of this ministry of giving. Is it possible that God gives some churches spiritual gifts as he gives individuals? I wonder.
I'm not saying that God doesn't refresh us financially when we give. That's probably even more obvious to us now in the Western world, with wages. We spend our monthly wage, it comes back again. Praise be to God! But I am saying that giving us all things, while it may include money, is not exclusive to it. After all, if the reason for working this way is to see grace abound in the church, to see the givers as being more righteous, and the goal is to see people thank God through the church's actions, then money isn't the only way for those things to happen.
vs 12
Which Paul said would be the result only a verse ago. So as important as the giving is the thanksgiving to God that results from it.
vs 13
So the gift is also a matter of obedience to God. God wants them to give, and in fact is asking or telling them to give. It is a right expression of their confession of faith. It will cause the thanksgiving to God of his people in need. It will supply the needs of those people. And they are then made rich in the good works they have done. That is a pretty good summary passage for this whole subject I think.
vs 14
And they'll even pray more for you, because everytime they bite into their bread, they'll think of you and give thanks. Good stuff.
vs 15
God, in the endgame, ends up giving out more valuable stuff than the Corinthians did. Woo!
Sunday, April 08, 2007
2 Corinthians chapter 8
vs 13
The point of this gift to Jerusalem is not to make that church rich while bankrupting Corinth. It is to use some of Corinth's extra resources to meet immediate needs of Jerusalem, like food. Yes, the verse says equality, but the definition of equality isn't what we'd think today.
vs 14
Part of the idea of equality is an equality of supply. The Corinthians have a material surplus, which could benefit the Jerusalem, and in turn the Jerusalem church has a spiritual surplus, which could benefit the somewhat materialistic Corinth.
vs 15
But Paul's biblical idea of equality is that everyone has enough. Not that everyone has the same, but that everyone has enough. I remember when I first read this verse, it sort of knocked my wind out. You get this feeling, especially in the gospels, that Christianity is a very socialist religion. But propositionally, this is not a socialist statement. But it's not a capitalist statement either. Capitalism, I hate to say, actually needs to make people poorer. But socialism doesn't tend to allow rich people to stay rich. It's not equality in the modern sense, where everyone has the same, or even equality of outcomes (the socialist alternative) where everyone ends up better off. It's allowing for some sort of restitution to those who are poor, but not at the expense of those who are rich. Notice that it doesn't say those who have much will have ample, it says too much. So they're still allowed to have much. An inequality still exists. And you could almost say that such an inequality is built into the system. But there it is.
vs 16
God's concern seems to have pervaded his workers. That's nice.
vs 17
So Titus had this thought independent of Paul, and thought "Hey, I should get over to Corinth and drum up some support for the Jerusalem church."
vs 18
Who's that? We might find out later. Nice title though.
vs 19
This as yet unnamed person was specifically chosen by the churches for such a job, so he is obviously fairly well trusted. This gift fund is administered why? For God's honour, but also to express the eagerness to help the Jerusalem church. It's not so people say "Oh, wow, Paul's so cool" but so that they know he loves them.
vs 20
And, as always, Paul is doing everything he can not to be criticised. Does that stop criticism? No. But he tries.
vs 21
Paul knows that when it comes to things like money, you've got to do it right, because the quickest way to get people to not trust you is to be untrustworthy with money. But of course, Paul also wants to be seen as doing the right thing before God. But for that, God can read his heart. We have to look at his actions.
vs 22
I guess this is the unnamed guy mentioned earlier? He certainly seems highly esteemed, and he too esteems the Corinthians with good confidence. Everyone is enthusiastic about what the Corinthians are going to bring to the party.
vs 23
This is Paul's own commendation to the Corinthians for these people, no doubt to give them confidence in those who are administering the gift. Titus of course is known to them, and is trusted deeply by Paul. The others are representative of the churches of Asia and Europe, probably, and so are as respectable as anyone from any church, and probably want to be involved in the proper handling and passing on of this gift.
vs 24
And so, now, when the giving boat comes around to Corinth, Paul wants the Corinthians to show just how good they are, and to show that his pride in them is well placed. I assume it was.
The point of this gift to Jerusalem is not to make that church rich while bankrupting Corinth. It is to use some of Corinth's extra resources to meet immediate needs of Jerusalem, like food. Yes, the verse says equality, but the definition of equality isn't what we'd think today.
vs 14
Part of the idea of equality is an equality of supply. The Corinthians have a material surplus, which could benefit the Jerusalem, and in turn the Jerusalem church has a spiritual surplus, which could benefit the somewhat materialistic Corinth.
vs 15
But Paul's biblical idea of equality is that everyone has enough. Not that everyone has the same, but that everyone has enough. I remember when I first read this verse, it sort of knocked my wind out. You get this feeling, especially in the gospels, that Christianity is a very socialist religion. But propositionally, this is not a socialist statement. But it's not a capitalist statement either. Capitalism, I hate to say, actually needs to make people poorer. But socialism doesn't tend to allow rich people to stay rich. It's not equality in the modern sense, where everyone has the same, or even equality of outcomes (the socialist alternative) where everyone ends up better off. It's allowing for some sort of restitution to those who are poor, but not at the expense of those who are rich. Notice that it doesn't say those who have much will have ample, it says too much. So they're still allowed to have much. An inequality still exists. And you could almost say that such an inequality is built into the system. But there it is.
vs 16
God's concern seems to have pervaded his workers. That's nice.
vs 17
So Titus had this thought independent of Paul, and thought "Hey, I should get over to Corinth and drum up some support for the Jerusalem church."
vs 18
Who's that? We might find out later. Nice title though.
vs 19
This as yet unnamed person was specifically chosen by the churches for such a job, so he is obviously fairly well trusted. This gift fund is administered why? For God's honour, but also to express the eagerness to help the Jerusalem church. It's not so people say "Oh, wow, Paul's so cool" but so that they know he loves them.
vs 20
And, as always, Paul is doing everything he can not to be criticised. Does that stop criticism? No. But he tries.
vs 21
Paul knows that when it comes to things like money, you've got to do it right, because the quickest way to get people to not trust you is to be untrustworthy with money. But of course, Paul also wants to be seen as doing the right thing before God. But for that, God can read his heart. We have to look at his actions.
vs 22
I guess this is the unnamed guy mentioned earlier? He certainly seems highly esteemed, and he too esteems the Corinthians with good confidence. Everyone is enthusiastic about what the Corinthians are going to bring to the party.
vs 23
This is Paul's own commendation to the Corinthians for these people, no doubt to give them confidence in those who are administering the gift. Titus of course is known to them, and is trusted deeply by Paul. The others are representative of the churches of Asia and Europe, probably, and so are as respectable as anyone from any church, and probably want to be involved in the proper handling and passing on of this gift.
vs 24
And so, now, when the giving boat comes around to Corinth, Paul wants the Corinthians to show just how good they are, and to show that his pride in them is well placed. I assume it was.
Saturday, April 07, 2007
2 Corinthians chapter 8
vs 1
Paul's changing tac now and wanting to talk about another church, the Macedonian church, so the Corinthians can learn from their example.
vs 2
You wouldn't normally think that extreme trials and crushing poverty would create generosity. Or joy for that matter.
vs 3
Normally I would have defined generously as "giving beyond what you really need to". I don't know how you define "giving beyond what you really can afford". I guess Christians would say "sacrificially". We'd probably say "irresponsibly".
vs 4
How many people do this? The fact they basically had to beg Paul might be a mark of their poverty - Paul was saying "No, no, don't give, you don't need too, you're too poor". And yet they were insistent! No wonder Paul uses them as an example. I don't think he's using their poverty as an example, or their sacrifice necessarily, but the fact that their joy overflows so much that this is the resulting generosity. Quite challenging.
vs 5
I'm not sure if Paul is talking about their giving (ie they gave to God via the donation to Jerusalem, and then gave to Paul to support him) or if Paul's talking about their allegience being first to God and then to Paul. Either I am sure would make Paul happy. The former is obviously an outworking of the latter, I guess.
vs 6
The idea was, it seems, that Titus would get the Corinthians to give a gift too, and that he would collect it.
vs 7
I think Paul does mean this a little tongue in cheek, but only a little. His inclusion of "your love for us", which he commended them on only before, means he's not completely taking the piss. So he is actually trying to be encouraging.
vs 8
So while Paul makes it clear he is not commanding them to give, he also makes it clear that he's making comparisons between the two churches. Interesting. I mean, we would tend to say that people (and churches) are individuals, and you can't really judge between them on such matters. But of course, Paul doesn't see the world in our post-modern pluralistic-relativistic crappy view. He sees an absolute standard, the God-standard, and anyone who's closer to it in one area than you is who you should be compared to.
vs 9
This is the most obvious verse for my sermon tomorrow. And I haven't used it. I was putting it off, wanting to save it till next week, but I think it's got to go in tomorrow. So I'll throw it in. Because the ultimate gold-standard is the Jesus-standard. We hold everything up to that. Including ourselves, and each other. So our generosity should be like Christ's, which was sacrificial. Although, you might say, Christ got everything he sacrificed back again. You think you won't?
vs 10
And the Corinthians were generous, and sounds like they made an initial gift, and pledged more in the future.
vs 11
If they really were eager to do good when they made their pledge, and not just eager to look good, then they should match their eagerness with action for completion. But note that Paul does add the proviso, according to your means. Now that doesn't mean he doesn't approve of the Macedonian church's giving sacrificially (although it could mean that, and if scholars are right, Paul would be wary because this is supposedly how the Jerusalem church lost all their money in the first place and why they needed the help!) but it shows that Paul's attitude towards giving is not there to stumble the Corinthians, but to assist them in their serving of God.
vs 12
God, it seems, judges by willingness, and not the size of gift directly. However God does, it seem, judge the size of a gift proportionally, according to what one has. Interesting.
Paul's changing tac now and wanting to talk about another church, the Macedonian church, so the Corinthians can learn from their example.
vs 2
You wouldn't normally think that extreme trials and crushing poverty would create generosity. Or joy for that matter.
vs 3
Normally I would have defined generously as "giving beyond what you really need to". I don't know how you define "giving beyond what you really can afford". I guess Christians would say "sacrificially". We'd probably say "irresponsibly".
vs 4
How many people do this? The fact they basically had to beg Paul might be a mark of their poverty - Paul was saying "No, no, don't give, you don't need too, you're too poor". And yet they were insistent! No wonder Paul uses them as an example. I don't think he's using their poverty as an example, or their sacrifice necessarily, but the fact that their joy overflows so much that this is the resulting generosity. Quite challenging.
vs 5
I'm not sure if Paul is talking about their giving (ie they gave to God via the donation to Jerusalem, and then gave to Paul to support him) or if Paul's talking about their allegience being first to God and then to Paul. Either I am sure would make Paul happy. The former is obviously an outworking of the latter, I guess.
vs 6
The idea was, it seems, that Titus would get the Corinthians to give a gift too, and that he would collect it.
vs 7
I think Paul does mean this a little tongue in cheek, but only a little. His inclusion of "your love for us", which he commended them on only before, means he's not completely taking the piss. So he is actually trying to be encouraging.
vs 8
So while Paul makes it clear he is not commanding them to give, he also makes it clear that he's making comparisons between the two churches. Interesting. I mean, we would tend to say that people (and churches) are individuals, and you can't really judge between them on such matters. But of course, Paul doesn't see the world in our post-modern pluralistic-relativistic crappy view. He sees an absolute standard, the God-standard, and anyone who's closer to it in one area than you is who you should be compared to.
vs 9
This is the most obvious verse for my sermon tomorrow. And I haven't used it. I was putting it off, wanting to save it till next week, but I think it's got to go in tomorrow. So I'll throw it in. Because the ultimate gold-standard is the Jesus-standard. We hold everything up to that. Including ourselves, and each other. So our generosity should be like Christ's, which was sacrificial. Although, you might say, Christ got everything he sacrificed back again. You think you won't?
vs 10
And the Corinthians were generous, and sounds like they made an initial gift, and pledged more in the future.
vs 11
If they really were eager to do good when they made their pledge, and not just eager to look good, then they should match their eagerness with action for completion. But note that Paul does add the proviso, according to your means. Now that doesn't mean he doesn't approve of the Macedonian church's giving sacrificially (although it could mean that, and if scholars are right, Paul would be wary because this is supposedly how the Jerusalem church lost all their money in the first place and why they needed the help!) but it shows that Paul's attitude towards giving is not there to stumble the Corinthians, but to assist them in their serving of God.
vs 12
God, it seems, judges by willingness, and not the size of gift directly. However God does, it seem, judge the size of a gift proportionally, according to what one has. Interesting.
Friday, April 06, 2007
2 Corinthians chapter 7
vs 9
Paul isn't happy because they were made sorrowful. That in itself is not a good end. But as a means to their repentance, it is most excellent, and so that is not harmful.
vs 10
Worldly sorrow is harmful, and if that is what he had caused, he would have caused harm. But sorroy that leads to repentance and salvation is good, and is not to be regretted. Score one more point against the positivists!
vs 11
If they were innocent, why were they sorrowful, and what did they have to repent? I think the idea is that because of their innocence, the accusation of their guilt (and to some extent the reasonableness of the accusation) shows that they were in fact mostly innocent. A truly guilty party may have instead defended their guilt. Or perhaps if they didn't care, they wouldn't have felt guilty.
vs 12
So there we are - even though there were those who did wrong, and Paul was injured, the point of his letter was to show the Corinthians just how much they really did care for him, but showing them what had happened and that they would be sorrowful for it.
vs 13
Not only was Paul encouraged by the turnout of events regarding that letter, but also at how happy Titus was with how he'd been treated in Corinth.
vs 14
Even though they had hurt him, Paul still boasted about the Corinthians and how good they were. And so it has turned out that he was right about how good they were. But before they get a big head, Paul also points out that what he said in his hurtful letter was also true.
vs 15
I'm not sure what this means exactly. Why did they receive him with fear and trembling? Possibly because they didn't want to get in trouble after the lashing Paul had given them? Perhaps it's a cultural thing that you accept recognised leaders in such a way so as to respect them.
vs 16
Whatever this means, apparently it means Paul can have confidence in the Corinthians because of it. Which I'm sure makes Paul happy, and is enouraging for the Corinthians too.
Happy Good Friday! Hope yours starts as well as mine did. I even made pancakes that people who can't have milk or eggs could eat! No milk in them, no eggs in them, hardly worth calling them pancakes, but they were actually really nice. Hooray!
Paul isn't happy because they were made sorrowful. That in itself is not a good end. But as a means to their repentance, it is most excellent, and so that is not harmful.
vs 10
Worldly sorrow is harmful, and if that is what he had caused, he would have caused harm. But sorroy that leads to repentance and salvation is good, and is not to be regretted. Score one more point against the positivists!
vs 11
If they were innocent, why were they sorrowful, and what did they have to repent? I think the idea is that because of their innocence, the accusation of their guilt (and to some extent the reasonableness of the accusation) shows that they were in fact mostly innocent. A truly guilty party may have instead defended their guilt. Or perhaps if they didn't care, they wouldn't have felt guilty.
vs 12
So there we are - even though there were those who did wrong, and Paul was injured, the point of his letter was to show the Corinthians just how much they really did care for him, but showing them what had happened and that they would be sorrowful for it.
vs 13
Not only was Paul encouraged by the turnout of events regarding that letter, but also at how happy Titus was with how he'd been treated in Corinth.
vs 14
Even though they had hurt him, Paul still boasted about the Corinthians and how good they were. And so it has turned out that he was right about how good they were. But before they get a big head, Paul also points out that what he said in his hurtful letter was also true.
vs 15
I'm not sure what this means exactly. Why did they receive him with fear and trembling? Possibly because they didn't want to get in trouble after the lashing Paul had given them? Perhaps it's a cultural thing that you accept recognised leaders in such a way so as to respect them.
vs 16
Whatever this means, apparently it means Paul can have confidence in the Corinthians because of it. Which I'm sure makes Paul happy, and is enouraging for the Corinthians too.
Happy Good Friday! Hope yours starts as well as mine did. I even made pancakes that people who can't have milk or eggs could eat! No milk in them, no eggs in them, hardly worth calling them pancakes, but they were actually really nice. Hooray!
Thursday, April 05, 2007
2 Corinthians chapter 7
vs 1
So Paul's call to purity comes as a result of the promises of adoption we have from God. It is these promises of adoption, guaranteed by the seal of the Holy Spirit, that should drive us to reverence to God. Why wasn't that a part of chapter 6?
vs 2
You might think this suggests that someone is suggesting Paul has done these things, if not flat out accusing him of them. Paul always seems to be wanting the relationship with Corinth to be closer than it was. It would be great to know the intricacies of that relationship. Oh well.
vs 3
The fact that he could have said it to condemn them makes me think that they may well have accused him of those things (or at least some people within their ranks could have).
vs 4
I'm not sure whether he's talking about mutual troubles shared together, or troubles that have been between them. I think the latter sounds more plausible in the context, but either works.
vs 5
It certainly doesn't sound like Macedonia was all fun and laughs, does it?
vs 6
And now we're back to comfort again. This time, in the form of Titus.
vs 7
And with Titus came the news of concern from Corinth. And that, for Paul, was like a healing salve. I mean, read how they felt about him! In comparison, verse two sounds like a momentary lapse, a bit of rudeness that happens between friends, you know? But care and concern and longing are deeper than that, I think. And this filled Paul with joy, because that's the Corinth Paul wanted to see. Not the divisive, attacky one.
vs 8
Now Paul moves into discussing the letter he wrote to them more directly. He is openly discussing the fact that he caused them pain. And he says that of course he regrets that in a way, but he doesn't regret the result of it. Sometimes people do need to hear things that hurt, sometimes they need to hear negative things. Don't fall prey to the gospel of positivism. It's crap. It's hollow. Relational growth happens more through conflict resolution than almost any other way. The fact is that people who haven't been in conflict can't handle it when it does come up. So then they lash out, or they do something rash and probably far beyond reciprocal for the event in question. So do your bit and hurt someone today!
So Paul's call to purity comes as a result of the promises of adoption we have from God. It is these promises of adoption, guaranteed by the seal of the Holy Spirit, that should drive us to reverence to God. Why wasn't that a part of chapter 6?
vs 2
You might think this suggests that someone is suggesting Paul has done these things, if not flat out accusing him of them. Paul always seems to be wanting the relationship with Corinth to be closer than it was. It would be great to know the intricacies of that relationship. Oh well.
vs 3
The fact that he could have said it to condemn them makes me think that they may well have accused him of those things (or at least some people within their ranks could have).
vs 4
I'm not sure whether he's talking about mutual troubles shared together, or troubles that have been between them. I think the latter sounds more plausible in the context, but either works.
vs 5
It certainly doesn't sound like Macedonia was all fun and laughs, does it?
vs 6
And now we're back to comfort again. This time, in the form of Titus.
vs 7
And with Titus came the news of concern from Corinth. And that, for Paul, was like a healing salve. I mean, read how they felt about him! In comparison, verse two sounds like a momentary lapse, a bit of rudeness that happens between friends, you know? But care and concern and longing are deeper than that, I think. And this filled Paul with joy, because that's the Corinth Paul wanted to see. Not the divisive, attacky one.
vs 8
Now Paul moves into discussing the letter he wrote to them more directly. He is openly discussing the fact that he caused them pain. And he says that of course he regrets that in a way, but he doesn't regret the result of it. Sometimes people do need to hear things that hurt, sometimes they need to hear negative things. Don't fall prey to the gospel of positivism. It's crap. It's hollow. Relational growth happens more through conflict resolution than almost any other way. The fact is that people who haven't been in conflict can't handle it when it does come up. So then they lash out, or they do something rash and probably far beyond reciprocal for the event in question. So do your bit and hurt someone today!
Wednesday, April 04, 2007
2 Corinthians chapter 6
vs 10
Paul continues with his commendations in the pattern of the last verse, with them being mirror statements, seeming dichotomies which actually exist together.
Of particular interest to me is sorrowful, yet always rejoicing. Even Paul was sorrowful. And yet this does not prevent rejoicing.
vs 11
Paul very rarely mentions the name of the church like this in the middle of his letter. It's obviously a part of this statement he's making about how open and free his is making himself to them. It's a very personal statement.
vs 12
And that's quite a painful thing to say. Can you imagine saying that to someone? Let alone to a whole church?
vs 13
His plea to them is that they, in the interests of fairness, open their hearts to him as much as he has to them. Obviously the relationship has been somewhat shaky in the past (I think 1 Corinthians is a testimony to that, but not everyone does).
vs 14-15
Ok, before I start here, why does the KJV have "unequally yoked" while the NIV has just "yoked" and the NASB has "bound together"? Heterozugeo is the word in question (used once in the NT, and here it is). The lexicon gives the definition "to be yoked unequally or differently" (the words roots are heteros, meaning other, and zugos, meaning yoke). Now, perhaps it is fair to say that the NIV thought the term "yoke" was enough to transmit the inequality. But then, who says "yoked" anymore? Stupid word, in my opinion, and I think the NASB did better functionally by putting bound together.
Now, another interesting point brought up by the lexicon in its definition (and bible commentary isn't common in the lexicon, but not unheard of either) is that it saw this verse as referring to Paul banning intercourse (temple type prostitution?) between unbelievers and Christians.
I find this quite convincing, but then it's problematic for all those people who use this verse to say "Don't marry a non-Christian". I actually thought that was clear in 1 Corinthians, and I always thought this verse was vague regarding what it was about. I'd heard other people say it was in the context of business dealings, but where is that context from? I don't see anything about business dealings here.
Is Paul making a more general statement about Christians and non-Christians? Here are my problems with this verse.
If Paul is talking about marriage, why does he give the order (using a scripture quote) to "come out from them and be separate", when in 1 Corinthians specifically says "Don't divorce someone just because they're a non-Christian"?
If Paul is talking about business dealings, where do you get that idea from anyway? Why does he talk about us (or the Corinthians) as being the temple of God? And if Paul says don't break off a marriage if the other person is non-Christian, would he say to break off a business partnership on those grounds? And if the yoke is really unequal, wouldn't that mean breaking up a work contract between worker and employer?
If Paul is talking about generally hanging out with idolators, then how do the Christians spread the gospel?
Not that the lexicon view isn't problematic, because it means for one that the Corinthians were going and having sex at idol altars. But at least the cure (get out of there!) seems to work for that.
vs 16
Paul makes it clear that it is as the temple of God that Christians should have nothing to do with idols. Perhaps the yoking refers to some sort of other agreement between idol temples and the Christian church? I'd almost believe that, but it sort of suggests that the church was a more institutional body, and at the time of writing, it surely wasn't.
vs 17-18
Quoting heavily from the OT, Paul calls the Corinthians to purity and fidelity to God which strongly suggests to me that the problem was in some way syncretistic (such as temple sex) rather than communal or business-like.
Paul continues with his commendations in the pattern of the last verse, with them being mirror statements, seeming dichotomies which actually exist together.
Of particular interest to me is sorrowful, yet always rejoicing. Even Paul was sorrowful. And yet this does not prevent rejoicing.
vs 11
Paul very rarely mentions the name of the church like this in the middle of his letter. It's obviously a part of this statement he's making about how open and free his is making himself to them. It's a very personal statement.
vs 12
And that's quite a painful thing to say. Can you imagine saying that to someone? Let alone to a whole church?
vs 13
His plea to them is that they, in the interests of fairness, open their hearts to him as much as he has to them. Obviously the relationship has been somewhat shaky in the past (I think 1 Corinthians is a testimony to that, but not everyone does).
vs 14-15
Ok, before I start here, why does the KJV have "unequally yoked" while the NIV has just "yoked" and the NASB has "bound together"? Heterozugeo is the word in question (used once in the NT, and here it is). The lexicon gives the definition "to be yoked unequally or differently" (the words roots are heteros, meaning other, and zugos, meaning yoke). Now, perhaps it is fair to say that the NIV thought the term "yoke" was enough to transmit the inequality. But then, who says "yoked" anymore? Stupid word, in my opinion, and I think the NASB did better functionally by putting bound together.
Now, another interesting point brought up by the lexicon in its definition (and bible commentary isn't common in the lexicon, but not unheard of either) is that it saw this verse as referring to Paul banning intercourse (temple type prostitution?) between unbelievers and Christians.
I find this quite convincing, but then it's problematic for all those people who use this verse to say "Don't marry a non-Christian". I actually thought that was clear in 1 Corinthians, and I always thought this verse was vague regarding what it was about. I'd heard other people say it was in the context of business dealings, but where is that context from? I don't see anything about business dealings here.
Is Paul making a more general statement about Christians and non-Christians? Here are my problems with this verse.
If Paul is talking about marriage, why does he give the order (using a scripture quote) to "come out from them and be separate", when in 1 Corinthians specifically says "Don't divorce someone just because they're a non-Christian"?
If Paul is talking about business dealings, where do you get that idea from anyway? Why does he talk about us (or the Corinthians) as being the temple of God? And if Paul says don't break off a marriage if the other person is non-Christian, would he say to break off a business partnership on those grounds? And if the yoke is really unequal, wouldn't that mean breaking up a work contract between worker and employer?
If Paul is talking about generally hanging out with idolators, then how do the Christians spread the gospel?
Not that the lexicon view isn't problematic, because it means for one that the Corinthians were going and having sex at idol altars. But at least the cure (get out of there!) seems to work for that.
vs 16
Paul makes it clear that it is as the temple of God that Christians should have nothing to do with idols. Perhaps the yoking refers to some sort of other agreement between idol temples and the Christian church? I'd almost believe that, but it sort of suggests that the church was a more institutional body, and at the time of writing, it surely wasn't.
vs 17-18
Quoting heavily from the OT, Paul calls the Corinthians to purity and fidelity to God which strongly suggests to me that the problem was in some way syncretistic (such as temple sex) rather than communal or business-like.
Tuesday, April 03, 2007
2 Corinthians chapter 6
vs 1
Paul is referring to the grace of God in sending Christ to become sin for us in the last chapter. Receiving it in vain, I am guessing, would be to do nothing with it.
vs 2
Paul wants them to know that God's help and his favour are here now for the Corinthians. God will hear and help them so as not to make his grace in vain. This might even be a plea to the Corinthians to get their affairs in order so as not to stumble people who are seeking the truth.
vs 3
And Paul seeks to make the path as clear as possible, to take away anything that is going to make people stumble or give them a reason to turn away. He wants his ministry to be pure.
vs 4
Paul has, in the service of God, already been through a whole heap of bad things. The top thing on the list is that he has endured them, though, which is a very powerful ministry in itself. People always watch to see how you cope with disaster.
vs 5
People have treated him badly - physical violence is about as badly as they can without killing you. Paul could have probably dodged all these things. I imagine the life of a Pharisee wasn't quite as stressful and starving.
vs 6
Positive qualities of Paul's ministry also stand out, because when you do such things they really do make a difference, and people do see them, even if they don't say anything at the time.
And the work of the Holy Spirit can be more or less evident to people. Sometimes it's not even noticed by Christians, other times it's obvious to everyone. Love is usually evident though.
vs 7
These first two are very good things. Truthful speech will help to remove stumbling blocks to people. The power of God is another evidence that God is with Paul in his service. Righteousness is offensive, and Paul wields it as such. But you cannot usually be held to blame if you are wielding righteousness.
vs 8
And now Paul starts using mirroring aspects, rather than good upon good. So even though he is doing good, that doesn't mean good always happens. In fact, most of these to begin with at least are regarding people's position towards his ministry. But that's a commendation to Paul, even when people think he's dishonourable or give bad reports.
vs 9
Go on Paul, escalate it a bit more. We as Aussies can tend to think that Paul's yanking his crank a little here. But read what he's saying - and this stuff actually happened to him. And yet this is all to him a commendation of his work. So he's obviously pretty confident God is with him.
Paul is referring to the grace of God in sending Christ to become sin for us in the last chapter. Receiving it in vain, I am guessing, would be to do nothing with it.
vs 2
Paul wants them to know that God's help and his favour are here now for the Corinthians. God will hear and help them so as not to make his grace in vain. This might even be a plea to the Corinthians to get their affairs in order so as not to stumble people who are seeking the truth.
vs 3
And Paul seeks to make the path as clear as possible, to take away anything that is going to make people stumble or give them a reason to turn away. He wants his ministry to be pure.
vs 4
Paul has, in the service of God, already been through a whole heap of bad things. The top thing on the list is that he has endured them, though, which is a very powerful ministry in itself. People always watch to see how you cope with disaster.
vs 5
People have treated him badly - physical violence is about as badly as they can without killing you. Paul could have probably dodged all these things. I imagine the life of a Pharisee wasn't quite as stressful and starving.
vs 6
Positive qualities of Paul's ministry also stand out, because when you do such things they really do make a difference, and people do see them, even if they don't say anything at the time.
And the work of the Holy Spirit can be more or less evident to people. Sometimes it's not even noticed by Christians, other times it's obvious to everyone. Love is usually evident though.
vs 7
These first two are very good things. Truthful speech will help to remove stumbling blocks to people. The power of God is another evidence that God is with Paul in his service. Righteousness is offensive, and Paul wields it as such. But you cannot usually be held to blame if you are wielding righteousness.
vs 8
And now Paul starts using mirroring aspects, rather than good upon good. So even though he is doing good, that doesn't mean good always happens. In fact, most of these to begin with at least are regarding people's position towards his ministry. But that's a commendation to Paul, even when people think he's dishonourable or give bad reports.
vs 9
Go on Paul, escalate it a bit more. We as Aussies can tend to think that Paul's yanking his crank a little here. But read what he's saying - and this stuff actually happened to him. And yet this is all to him a commendation of his work. So he's obviously pretty confident God is with him.
Monday, April 02, 2007
2 Corinthians chapter 5
vs 11
Paul's ministry is to try and persuade people of the fact of judgement. Probably not how we'd put a ministry of evangelism. But remember, judgement only holds fear for those who are guilty.
And Paul does this knowing that God knows his heart, and he hopes that what he's doing is also plain to the Corinthians. He tries to do things openly and plainly so people see his intentions, but people can still think that you're doing it for selfish motives. Even today. And why? Mostly because there are people who are doing it for such motives.
vs 12
Paul thinks the Corinthians should know plainly that Paul is serving God gloriously, and he wants them to be able to take a bit of pride in that. Not because "Hey look, we were evangelised by Paul, aren't we cool" but more to defend him from the people who say he is bringing them the gospel with impure motives, which of course then calls into question their faith.
vs 13
Obviously some people are saying Paul's out of his mind. But he assures them that if he seems that way, it's because he's serving God fully. And that includes serving the Corinthians, which surely means he's in his right mind, at least to them.
vs 14
The first bit is interesting because it shows the driving force behind Paul's crazy life. Christ's love has affected him so deeply that he has no choice but to serve him with everything he's got.
The second bit is interesting because, on its own, it is not at all logical. And it doesn't really get expanded from here, either. Nowhere near here does Paul explain the necessity for "all died". It fits well into Romans, but not here.
vs 15
If Christ was God and died for me, then there is no greater gift I can give than to live for him. That's a paraphrase of some missionary. I think the quote comes up occasionally on the AMT website. A life bought is a life owned. And we didn't buy it, so surely we don't own it.
vs 16
Paul doesn't regard anyone from a worldly point of view (that is, with this world's consequences and situation in mind), and especially not Christ! Trying to rationalise Christ's ministry as one of teaching, or helping, or loving, or healing in the worldly sense will never get to the heart of what he was here to do. I mean, did God really come to earth to heal people, only to have them die again? Do me a lemon.
vs 17
Instead of looking at this creation, Paul declares that those in Christ are a new creation! I guess if we could see the future, we'd appreciate more how important it is. But since we've been told the future (fairly generally, but still enough to know what's going to happen to people) it's a pretty darn good way of looking at things. Paul says that those in Christ are already new - the old has already gone, and the new has already come! Whether he's being a bit hyperbolic, or there's a theological truth there, well, it's probably 50/50. we all know that eternal life starts now, but we also know that we're not in heaven with our perfect bodies and sinless nature yet.
vs 18
Paul sees his ministry as an extension of Christ's ministry. Christ came to reconcile people to God, so also Paul comes to reconcile people to Christ. It's perfectly fair to see our own ministries as extensions of Christ's ministry.
vs 19
A bit of a repeat here. God used Christ's ministry to reconcile people to himself, to take sin out of the equation. And so now God uses Paul to bring people into the fruits of that ministry. So Christ had the ministry of reconciliation, and we have the message of reconciliation.
vs 20
Ambassadors don't only carry messages from their king, they also carry the king's authority. It's a two way street, and Paul walks it both ways. He hears God proclaiming his message through him, and even gives us an example here.
vs 21
The first half tells us something explicitly that is only implicit throughout the rest of the New Testament. Jesus, who had no sin, became sin for us. Possibly it means sin offering, but I think the idea of Jesus becoming sin, that is, becoming apart from God, becoming profane, is a powerful image.
The second half tells us that this ministry of Christ also changes us. We become the righteousness of God. Now, the transaction is complicated. We still sin. And Jesus is still righteous. So obviously these are not instant and simplistic transformations here. What does that mean? I don't know really. I'm sure we can learn a lot about the nuts and bolts of sacrificial atonement salvation, but what Paul says here is limited.
Paul's ministry is to try and persuade people of the fact of judgement. Probably not how we'd put a ministry of evangelism. But remember, judgement only holds fear for those who are guilty.
And Paul does this knowing that God knows his heart, and he hopes that what he's doing is also plain to the Corinthians. He tries to do things openly and plainly so people see his intentions, but people can still think that you're doing it for selfish motives. Even today. And why? Mostly because there are people who are doing it for such motives.
vs 12
Paul thinks the Corinthians should know plainly that Paul is serving God gloriously, and he wants them to be able to take a bit of pride in that. Not because "Hey look, we were evangelised by Paul, aren't we cool" but more to defend him from the people who say he is bringing them the gospel with impure motives, which of course then calls into question their faith.
vs 13
Obviously some people are saying Paul's out of his mind. But he assures them that if he seems that way, it's because he's serving God fully. And that includes serving the Corinthians, which surely means he's in his right mind, at least to them.
vs 14
The first bit is interesting because it shows the driving force behind Paul's crazy life. Christ's love has affected him so deeply that he has no choice but to serve him with everything he's got.
The second bit is interesting because, on its own, it is not at all logical. And it doesn't really get expanded from here, either. Nowhere near here does Paul explain the necessity for "all died". It fits well into Romans, but not here.
vs 15
If Christ was God and died for me, then there is no greater gift I can give than to live for him. That's a paraphrase of some missionary. I think the quote comes up occasionally on the AMT website. A life bought is a life owned. And we didn't buy it, so surely we don't own it.
vs 16
Paul doesn't regard anyone from a worldly point of view (that is, with this world's consequences and situation in mind), and especially not Christ! Trying to rationalise Christ's ministry as one of teaching, or helping, or loving, or healing in the worldly sense will never get to the heart of what he was here to do. I mean, did God really come to earth to heal people, only to have them die again? Do me a lemon.
vs 17
Instead of looking at this creation, Paul declares that those in Christ are a new creation! I guess if we could see the future, we'd appreciate more how important it is. But since we've been told the future (fairly generally, but still enough to know what's going to happen to people) it's a pretty darn good way of looking at things. Paul says that those in Christ are already new - the old has already gone, and the new has already come! Whether he's being a bit hyperbolic, or there's a theological truth there, well, it's probably 50/50. we all know that eternal life starts now, but we also know that we're not in heaven with our perfect bodies and sinless nature yet.
vs 18
Paul sees his ministry as an extension of Christ's ministry. Christ came to reconcile people to God, so also Paul comes to reconcile people to Christ. It's perfectly fair to see our own ministries as extensions of Christ's ministry.
vs 19
A bit of a repeat here. God used Christ's ministry to reconcile people to himself, to take sin out of the equation. And so now God uses Paul to bring people into the fruits of that ministry. So Christ had the ministry of reconciliation, and we have the message of reconciliation.
vs 20
Ambassadors don't only carry messages from their king, they also carry the king's authority. It's a two way street, and Paul walks it both ways. He hears God proclaiming his message through him, and even gives us an example here.
vs 21
The first half tells us something explicitly that is only implicit throughout the rest of the New Testament. Jesus, who had no sin, became sin for us. Possibly it means sin offering, but I think the idea of Jesus becoming sin, that is, becoming apart from God, becoming profane, is a powerful image.
The second half tells us that this ministry of Christ also changes us. We become the righteousness of God. Now, the transaction is complicated. We still sin. And Jesus is still righteous. So obviously these are not instant and simplistic transformations here. What does that mean? I don't know really. I'm sure we can learn a lot about the nuts and bolts of sacrificial atonement salvation, but what Paul says here is limited.
Sunday, April 01, 2007
2 Corinthians chapter 5
vs 1
God lived in a tent. Sure, it was big and flashy, but it was still a tent. And he came and 'tabernacled' with us when he sent Christ, who lived in a tent of a body. But those things were temporary, just like our own bodies are temporary. God's got eternal bodies for us which are less like tents, and more like houses.
vs 2
Way to cross your metaphors, Paul. Our heavenly bodies are houses which we long to be clothed in. Checkmate.
vs 3
And then follow up a mixed metaphor with a truism! Of course if you're clothed you're not naked, so obviously Paul is referring to something else here. It could be linked to Genesis, so that once we wear our heavenly body, we will no longer be ashamed.
vs 4
Yeah, this human body-tent is the equivalent of being unclothed, that is, naked, that is, ashamed after the Fall. We all want that to change. We want this shameful bit to be over.The heavenly body is not a replacement, mind - it is a renewal, a new creation. Our bodies aren't evil, they're just a symbol of our sinfulness. Sinfulness doesn't come from "the flesh" (to use the old term) in that physical matter is evil, it comes from our marriage to the world, or to ourselves, ahead of God.
vs 5
God made us this way, knowing full well what we'd go through. And that's why we have the Holy Spirit, at least in part. He is a guarantee to us that this mortal body isn't the end. The Holy Spirit is a deposit on what heaven will be like. Cool.
vs 6
I don't think Paul is talking about whether by our attitude we call our body "home" and are happy to be here. There's nothing wrong with enjoying our lives here. But the fact is that while we're alive on this planet (at home in the body) we're not in heaven.
vs 7
And hence the need to live by faith, and not by sight. Because if we live by sight (like, say, scientists do) then all we have to go on is what we see. And that is, well, the home we've got here in the body. But we know there's another home, with God in heaven. So it's better to treat this home like a holiday home, because we won't be here forever. I'm not saying that we should trash it, or treat it badly, or get up to no good. Gee, what do you guys do on your holidays? But I am saying that we can enjoy it, and that it won't last forever.
vs 8
Of course, holidays are good, but really we all want to be home, and that's with God. And we want this because we are confident of the truth of it. When you go on holiday, you always know that eventually you'll be headed home. We've even got a deposit, the Holy Spirit, which guarantees our trip back.
vs 9
And so, regardless of where we are at the time, since God has given us this confidence, this guarantee, we can seek to serve and please God wherever we are. So we don't slack off while we're on holiday. We enjoy ourselves, but we're still serving God. Which will be enjoyable, at least sometimes.
vs 10
Ooh, we've got to be careful we don't trash our holiday home, or use it to get up to mischief, because apparently, our boss owns the holiday home too! So when we get home, he's going to have a long list of angry phone call complaints and bills for repair, if we're not careful. Now, your boss doesn't get angry with you if, while staying at his holiday house for your holiday, you go to the beach and have fun swimming and eating fish and chips. But he does get a little peeved when you do burnouts in the middle of the town at midnight in the company car. Or when you've got music blazing at all hours keeping his neighbours up. And he'd be happy if, while you were up there, you waxed his wooden floor for him. I think this analogy has stretched sufficiently.
God lived in a tent. Sure, it was big and flashy, but it was still a tent. And he came and 'tabernacled' with us when he sent Christ, who lived in a tent of a body. But those things were temporary, just like our own bodies are temporary. God's got eternal bodies for us which are less like tents, and more like houses.
vs 2
Way to cross your metaphors, Paul. Our heavenly bodies are houses which we long to be clothed in. Checkmate.
vs 3
And then follow up a mixed metaphor with a truism! Of course if you're clothed you're not naked, so obviously Paul is referring to something else here. It could be linked to Genesis, so that once we wear our heavenly body, we will no longer be ashamed.
vs 4
Yeah, this human body-tent is the equivalent of being unclothed, that is, naked, that is, ashamed after the Fall. We all want that to change. We want this shameful bit to be over.The heavenly body is not a replacement, mind - it is a renewal, a new creation. Our bodies aren't evil, they're just a symbol of our sinfulness. Sinfulness doesn't come from "the flesh" (to use the old term) in that physical matter is evil, it comes from our marriage to the world, or to ourselves, ahead of God.
vs 5
God made us this way, knowing full well what we'd go through. And that's why we have the Holy Spirit, at least in part. He is a guarantee to us that this mortal body isn't the end. The Holy Spirit is a deposit on what heaven will be like. Cool.
vs 6
I don't think Paul is talking about whether by our attitude we call our body "home" and are happy to be here. There's nothing wrong with enjoying our lives here. But the fact is that while we're alive on this planet (at home in the body) we're not in heaven.
vs 7
And hence the need to live by faith, and not by sight. Because if we live by sight (like, say, scientists do) then all we have to go on is what we see. And that is, well, the home we've got here in the body. But we know there's another home, with God in heaven. So it's better to treat this home like a holiday home, because we won't be here forever. I'm not saying that we should trash it, or treat it badly, or get up to no good. Gee, what do you guys do on your holidays? But I am saying that we can enjoy it, and that it won't last forever.
vs 8
Of course, holidays are good, but really we all want to be home, and that's with God. And we want this because we are confident of the truth of it. When you go on holiday, you always know that eventually you'll be headed home. We've even got a deposit, the Holy Spirit, which guarantees our trip back.
vs 9
And so, regardless of where we are at the time, since God has given us this confidence, this guarantee, we can seek to serve and please God wherever we are. So we don't slack off while we're on holiday. We enjoy ourselves, but we're still serving God. Which will be enjoyable, at least sometimes.
vs 10
Ooh, we've got to be careful we don't trash our holiday home, or use it to get up to mischief, because apparently, our boss owns the holiday home too! So when we get home, he's going to have a long list of angry phone call complaints and bills for repair, if we're not careful. Now, your boss doesn't get angry with you if, while staying at his holiday house for your holiday, you go to the beach and have fun swimming and eating fish and chips. But he does get a little peeved when you do burnouts in the middle of the town at midnight in the company car. Or when you've got music blazing at all hours keeping his neighbours up. And he'd be happy if, while you were up there, you waxed his wooden floor for him. I think this analogy has stretched sufficiently.
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