vs 14
Ok, so Mary isn't one of the women? It is interesting to note that Jesus' family suddenly have all joined the cause. That is good. And it is interesting that they get together constantly for prayer. I guess there's nothing else particularly Christian to do yet.
vs 15
So this went on for some time, because it was 'in those days'. 120 believers isn't bad. I mean, it's not a great percentage of the world population, but for so soon after the death of Christ, it's a fair number.
vs 16
In the end, that is how Peter saw Judas' role - as a necessary fulfilment of Scripture. I think that's the best way of seeing it too.
vs 17
We always paint Judas as a bastard. But Peter says that he was one of them. That he shared in the ministry. When the 12 were sent out to talk to people, he went too. He left everything he had to follow Jesus too. I wonder how long it was in history before Judas became as despised as he was.
vs 18
What a lovely story.
vs 19
I wonder if that is Hebrew or Aramaic?
vs 20
We don't read psalms this way - and with good reason - because we don't live in the immediate time of the Messiah. Who else among the 12 apostles was prophesied about to appear during messianic times? I think only Judas. So it's fitting that they read more about him in those psalms.
vs 21-22
It's interesting that they take this as the one thing they must have - witness of Jesus' baptism by John. That's when they measure the whole thing as starting. Also interesting that God himself calls an Apostle who doesn't even fill this one requirement.
vs 23
So many names!
vs 24-25
Why is this two verses?
vs 26
We don't pick elders this way :P Seriously, though, the use of urrim and thurrim and the casting of lots is used more often in the Bible to divine God's voice than we would like to remember. God does work through it, though. Some people argue that he didn't in this case - because Paul was God's Apostle, not Matthias. But I would say that there needed to be 13 Apostles. 12 for the 12 tribes of Israel, and a 13th for the gentiles. Which makes it even more fitting that Paul is an 'abnormally born' Apostle. But we'll get to him later.
Wednesday, November 07, 2007
Tuesday, November 06, 2007
Acts chapter 1
vs 1-2
This book obviously flows on from the book of Luke, which I did not that long ago. Notice the wording - the former book was about what Jesus 'began' to do and teach. In that way, the name of the book "Acts of the Apostles" is somewhat misleading. It is really the continuing acts of Jesus after his ascension into heaven. Which sounds weird, but then, the book is weird.
Get used to the Holy Spirit doing things that are not explained. Jesus uses it to give instructions to the apostles. How? Perhaps this first narrative explains it, perhaps it's not explained. Acts is full of Holy Spirit-ness, but little explaination.
vs 3
None of the gospels give us this information about 40 days. It's incredible that they did not find this newsworthy. But there it is.
vs 4
It turns out there was quite a body of teaching post-resurrection that we have little access to. We see little snippets of it, as they are relevant to the narrative. Including this instruction for the apostles to stay in Jerusalem.
vs 5
What exactly did that mean? Did Jesus explain it? If he did, why didn't Luke write the explaination down? I think, partly, that the book of Acts is an explaination of what this means.
vs 6
So much of the book of Acts has a different flavour, and different heroes, than the gospel did. But this is an impressive return to form for the apostles - they are still, after all this time, looking for a renewal of a physical kingdom to Israel.
vs 7
Some people read this as an affirmation that Jesus is going to give Israel an earthly kingdom again, because it doesn't say that Jesus won't do it, rather that it's not for them to know when.
vs 8
However, others read in the light of this verse, and say that Jesus is saying that Israel's kingdom is not the issue - that being a light to the world, being apostles (as they are named earlier) is the key message of Acts, and of Jesus here. I think I'm swayed by the second one - Jesus is concerned with a heavenly kingdom, not an earthly one.
vs 9
People question why Jesus had to 'ascend' when we now know that heaven is not really 'up'. My guess is that it's as symbolic as anything Jesus did - where else was he supposed to go to show he was going to heaven? I mean, he wasn't going to get there physically no matter what.
vs 10
You can imagine this group of guys staring up into the sky being interrupted by a couple of angels.
vs 11
Would any of them see it though? Apparently not. The point for them being, of course, that they have better things to do than stare at the sky. They've been given work to do.
vs 12
Does that mean it was the Sabbath when Jesus flew into the clouds? Is it allowed to fly on the Sabbath? How far is a Sabbath day's fly - would it take you all the way to heaven?
Anyway, all this happened outside Jerusalem - now they return.
vs 13
That's eleven. They make up the super team that we always hear about.
This book obviously flows on from the book of Luke, which I did not that long ago. Notice the wording - the former book was about what Jesus 'began' to do and teach. In that way, the name of the book "Acts of the Apostles" is somewhat misleading. It is really the continuing acts of Jesus after his ascension into heaven. Which sounds weird, but then, the book is weird.
Get used to the Holy Spirit doing things that are not explained. Jesus uses it to give instructions to the apostles. How? Perhaps this first narrative explains it, perhaps it's not explained. Acts is full of Holy Spirit-ness, but little explaination.
vs 3
None of the gospels give us this information about 40 days. It's incredible that they did not find this newsworthy. But there it is.
vs 4
It turns out there was quite a body of teaching post-resurrection that we have little access to. We see little snippets of it, as they are relevant to the narrative. Including this instruction for the apostles to stay in Jerusalem.
vs 5
What exactly did that mean? Did Jesus explain it? If he did, why didn't Luke write the explaination down? I think, partly, that the book of Acts is an explaination of what this means.
vs 6
So much of the book of Acts has a different flavour, and different heroes, than the gospel did. But this is an impressive return to form for the apostles - they are still, after all this time, looking for a renewal of a physical kingdom to Israel.
vs 7
Some people read this as an affirmation that Jesus is going to give Israel an earthly kingdom again, because it doesn't say that Jesus won't do it, rather that it's not for them to know when.
vs 8
However, others read in the light of this verse, and say that Jesus is saying that Israel's kingdom is not the issue - that being a light to the world, being apostles (as they are named earlier) is the key message of Acts, and of Jesus here. I think I'm swayed by the second one - Jesus is concerned with a heavenly kingdom, not an earthly one.
vs 9
People question why Jesus had to 'ascend' when we now know that heaven is not really 'up'. My guess is that it's as symbolic as anything Jesus did - where else was he supposed to go to show he was going to heaven? I mean, he wasn't going to get there physically no matter what.
vs 10
You can imagine this group of guys staring up into the sky being interrupted by a couple of angels.
vs 11
Would any of them see it though? Apparently not. The point for them being, of course, that they have better things to do than stare at the sky. They've been given work to do.
vs 12
Does that mean it was the Sabbath when Jesus flew into the clouds? Is it allowed to fly on the Sabbath? How far is a Sabbath day's fly - would it take you all the way to heaven?
Anyway, all this happened outside Jerusalem - now they return.
vs 13
That's eleven. They make up the super team that we always hear about.
Monday, November 05, 2007
Psalm 6
vs 1
Well, I'm not exactly sure how David is writing this verse - is he saying that he doesn't want God's discipline and rebuke, because he knows God is angry with him, or is he asking God not to rebuke and discipline him while God is angry with him?
vs 2
From the sounds of it, David is already suffering from something, so much so that his bones hurt. He wants healing and mercy, not anger and judgement.
vs 3
It seems like David feels he won't be able to handle this much longer. Even his soul hurts. Probably because God hasn't responded yet.
vs 4
It's not because he is innocent, or because he is king, or because he is sorry even - he asks for salvation because of God's character - God's unfailing love.
vs 5
David figures he is of no use to God if he's dead. So obviously the thing he is suffering is life-threatening.
vs 6
I don't know if you've ever been there, but I haven't. I mean, my life has never been on the line so badly that I've wept right through my couch. I have been exhausted from groaning, and it is especially tiresome.
vs 7
He's used his eyes so much for crying that they don't work for seeing anymore. And it's all because of enemies against him. What a horrible time in his life - no wonder he wants deliverance.
vs 8
David anticipates the Lord's hearing his words, and feels thus able to command the evil ones around him to depart. Perhaps he thinks it is best for them - because otherwise God will get them.
vs 9
Even before he is finished, David is assured of his prayer's hearing and acceptance before God. That's part of faith - we pray because we understand God hears prayer. Otherwise, what would be the point?
vs 10
There is a final reversal. In the beginning, it was David who was under the wrath and discipline of God. By the end, David looks forward to the embarrassment of his enemies through the same.
Well, I'm not exactly sure how David is writing this verse - is he saying that he doesn't want God's discipline and rebuke, because he knows God is angry with him, or is he asking God not to rebuke and discipline him while God is angry with him?
vs 2
From the sounds of it, David is already suffering from something, so much so that his bones hurt. He wants healing and mercy, not anger and judgement.
vs 3
It seems like David feels he won't be able to handle this much longer. Even his soul hurts. Probably because God hasn't responded yet.
vs 4
It's not because he is innocent, or because he is king, or because he is sorry even - he asks for salvation because of God's character - God's unfailing love.
vs 5
David figures he is of no use to God if he's dead. So obviously the thing he is suffering is life-threatening.
vs 6
I don't know if you've ever been there, but I haven't. I mean, my life has never been on the line so badly that I've wept right through my couch. I have been exhausted from groaning, and it is especially tiresome.
vs 7
He's used his eyes so much for crying that they don't work for seeing anymore. And it's all because of enemies against him. What a horrible time in his life - no wonder he wants deliverance.
vs 8
David anticipates the Lord's hearing his words, and feels thus able to command the evil ones around him to depart. Perhaps he thinks it is best for them - because otherwise God will get them.
vs 9
Even before he is finished, David is assured of his prayer's hearing and acceptance before God. That's part of faith - we pray because we understand God hears prayer. Otherwise, what would be the point?
vs 10
There is a final reversal. In the beginning, it was David who was under the wrath and discipline of God. By the end, David looks forward to the embarrassment of his enemies through the same.
Sunday, November 04, 2007
Psalm 5
vs 1
David wants to put his case for his lament. You don't just groan unecessarily against God - you have to have a good reason. And David thinks he's got one.
vs 2
David is addressing God, just so we know. It is kinda interesting that David calls God 'king', when of course David is king. But is he really king? Apparently there's a linguistic thing where the kings of Israel weren't called kings like the pagan kings were. They were called 'princes' - that is, under the king, who understandably is God.
vs 3
David actually expects God to answer. But he waits on God for God's timing. I have heard a sermon on this verse saying that we should all pray and read our Bibles in the morning. Yeah, I don't buy it. I think all it says is that David did it in the morning.
vs 4
David now begins to talk about the nature of God - in particular, that part of his nature which means he doesn't like evil. Which means, I think, that David either wants God to do something about evil people, or that David is saying how good he is and therefore God should listen to him.
vs 5
The idea of God hating those who do wrong is an interesting one. We hear about God 'hating the sin but loving the sinner'. It's not really worded that way: not here (where I admit that yes, it is poetic) and not in other places (where God hates Esau, or the Nicolatans).
What do we do with a God who hates? I think we must also remember that he is a God who loves.
vs 6
Ok, I think we've got the point by now. But it wouldn't be poetry if you just made your point once.
vs 7
Ok, now David's point becomes clearer. Yes, God detests the wicked, but he has accepted David, but not because David is any better! Instead, it is only God's love which allows David to approach, to talk, to ask. So we've answered the question from vs4.
vs 8
And now we have David's request, which he started making 7 verses ago! He requests guidance. But not guidance regarding what to do - guidance in doing what he knows he should. David's enemies are making it hard for him to live the righteous life he knows he should. David needs to know how he can maintain his righteous life for the Lord in the midst of all this trouble. It was probably easier before all the trouble hit. Yes - David is calling out to God now that the brown stuff has hit the fan! Just like we do. But more poetically.
vs 9
These are not sword-and-arrow enemies trying to kill him. These are enemies of both God and David - trying to trap him in lies because of malice towards him. Sounds like David might be suffering politically - common enough in government. And I think we all know how much it hurts to not be able to trust people.
vs 10
Now, you might think David is being a little harsh here. I mean, these people only lied and commited verbal sins. Then your thinking is an idiot! Our culture puts verbal sins low, physical sins higher, sexual sins higher again. I'm not sure about economic sins - I think if it's someone else's money, it goes lower than verbal sins. If it's their money, probably higher than sexual sin. We're crazy in that way. But verbal sins hurt. Their pain can last a long time, and they can fracture relationships forever. And God is a God of relationships. So we can't afford to marginalise these sins. god will do what David asks - he will eventually banish those with wicked tongues, because they are guilty.
vs 11
God will make this happen too. Sure, it doesn't universally happen in this world - sometimes we feel like we're always on the wrong side of God's protection-spread. But God is always looking out for us. And we can rejoice! I might have focused on the downer verses of this psalm, but overall it's pretty upbeat in its content. Yes, it is a lament. But God is ever positive in it.
vs 12
It is for sure. Blessings to the righteous is part of the OT covenant. And they really did rely on it - they expected God to keep his promises, because God is faithful. I think sometimes we get to spiritual about our salvation, as if we can't expect anything else from God. Anyone who has lived by faith for their food and posessions and money would tell us otherwise.
David wants to put his case for his lament. You don't just groan unecessarily against God - you have to have a good reason. And David thinks he's got one.
vs 2
David is addressing God, just so we know. It is kinda interesting that David calls God 'king', when of course David is king. But is he really king? Apparently there's a linguistic thing where the kings of Israel weren't called kings like the pagan kings were. They were called 'princes' - that is, under the king, who understandably is God.
vs 3
David actually expects God to answer. But he waits on God for God's timing. I have heard a sermon on this verse saying that we should all pray and read our Bibles in the morning. Yeah, I don't buy it. I think all it says is that David did it in the morning.
vs 4
David now begins to talk about the nature of God - in particular, that part of his nature which means he doesn't like evil. Which means, I think, that David either wants God to do something about evil people, or that David is saying how good he is and therefore God should listen to him.
vs 5
The idea of God hating those who do wrong is an interesting one. We hear about God 'hating the sin but loving the sinner'. It's not really worded that way: not here (where I admit that yes, it is poetic) and not in other places (where God hates Esau, or the Nicolatans).
What do we do with a God who hates? I think we must also remember that he is a God who loves.
vs 6
Ok, I think we've got the point by now. But it wouldn't be poetry if you just made your point once.
vs 7
Ok, now David's point becomes clearer. Yes, God detests the wicked, but he has accepted David, but not because David is any better! Instead, it is only God's love which allows David to approach, to talk, to ask. So we've answered the question from vs4.
vs 8
And now we have David's request, which he started making 7 verses ago! He requests guidance. But not guidance regarding what to do - guidance in doing what he knows he should. David's enemies are making it hard for him to live the righteous life he knows he should. David needs to know how he can maintain his righteous life for the Lord in the midst of all this trouble. It was probably easier before all the trouble hit. Yes - David is calling out to God now that the brown stuff has hit the fan! Just like we do. But more poetically.
vs 9
These are not sword-and-arrow enemies trying to kill him. These are enemies of both God and David - trying to trap him in lies because of malice towards him. Sounds like David might be suffering politically - common enough in government. And I think we all know how much it hurts to not be able to trust people.
vs 10
Now, you might think David is being a little harsh here. I mean, these people only lied and commited verbal sins. Then your thinking is an idiot! Our culture puts verbal sins low, physical sins higher, sexual sins higher again. I'm not sure about economic sins - I think if it's someone else's money, it goes lower than verbal sins. If it's their money, probably higher than sexual sin. We're crazy in that way. But verbal sins hurt. Their pain can last a long time, and they can fracture relationships forever. And God is a God of relationships. So we can't afford to marginalise these sins. god will do what David asks - he will eventually banish those with wicked tongues, because they are guilty.
vs 11
God will make this happen too. Sure, it doesn't universally happen in this world - sometimes we feel like we're always on the wrong side of God's protection-spread. But God is always looking out for us. And we can rejoice! I might have focused on the downer verses of this psalm, but overall it's pretty upbeat in its content. Yes, it is a lament. But God is ever positive in it.
vs 12
It is for sure. Blessings to the righteous is part of the OT covenant. And they really did rely on it - they expected God to keep his promises, because God is faithful. I think sometimes we get to spiritual about our salvation, as if we can't expect anything else from God. Anyone who has lived by faith for their food and posessions and money would tell us otherwise.
Saturday, November 03, 2007
Psalm 4
vs 1
David really wants God to hear him, and to relieve his distress.
vs 2
That is almost a prayer for our nation. Assuming that David's glory is God (pretty fair from the last psalm), it's like he's saying that people are turning faith in God into something to be ashamed about - sounds familiar. They are deluded and seek false gods - also familiar. It's not a new thing - in fact, one thing that startled me about studying apolcalyptic literature is just how much it paints the picture that all nations alike are rebellious beasts against God.
vs 3
The TNIV refers here to the 'faithful servant'. The NIV misses the singular, which the NASB and KJV preserve. So it sounds more like David is referring to himself. Hence God hearing him when he calls.
vs 4
Interestingly, the TNIV preserves the masoretic 'tremble' (as does the NASB), whereas the Septuagint has 'In your anger', which of course we know from the New Testament. This is obviously a message to David, or to the people in his position - even though many people mock God and ignore him, we should not be angry. Or, when in such a position, fear God, and meditate on him rather than fearing those who seek to shame you.
vs 5
Of course, the sacrifices David is talking about are different to the sacrifices the NT asks Christians to make. But the same thing applies - we should trust the Lord, and sacrificing things helps us to do that.
vs 6
TNIV departs from tradition here and uses the word 'prosperity'. If you've read Wright's Living as the People of God (which you should, it is excellent), then you would understand that so much of Israel's 'good' or blessing was material prosperity - indeed, this was part of the deuteronomic covenant. And you can see that David's answer to their plea is that God will have his face shine on them - that is, that he will turn towards them and bless them with prosperity.
vs 7
This is another departation from tradition - everyone else includes the idea of the joy being 'greater than' the abounding of the material. But with the new translation of vs 6, this one makes as much sense. I don't know about the literary arguments - ask someone who can even begin to grapple with Hebrew, like Penny.
vs 8
David likes the fact that God guards his sleep. And I think it was because he was threatened with things worse than nightmares.
David really wants God to hear him, and to relieve his distress.
vs 2
That is almost a prayer for our nation. Assuming that David's glory is God (pretty fair from the last psalm), it's like he's saying that people are turning faith in God into something to be ashamed about - sounds familiar. They are deluded and seek false gods - also familiar. It's not a new thing - in fact, one thing that startled me about studying apolcalyptic literature is just how much it paints the picture that all nations alike are rebellious beasts against God.
vs 3
The TNIV refers here to the 'faithful servant'. The NIV misses the singular, which the NASB and KJV preserve. So it sounds more like David is referring to himself. Hence God hearing him when he calls.
vs 4
Interestingly, the TNIV preserves the masoretic 'tremble' (as does the NASB), whereas the Septuagint has 'In your anger', which of course we know from the New Testament. This is obviously a message to David, or to the people in his position - even though many people mock God and ignore him, we should not be angry. Or, when in such a position, fear God, and meditate on him rather than fearing those who seek to shame you.
vs 5
Of course, the sacrifices David is talking about are different to the sacrifices the NT asks Christians to make. But the same thing applies - we should trust the Lord, and sacrificing things helps us to do that.
vs 6
TNIV departs from tradition here and uses the word 'prosperity'. If you've read Wright's Living as the People of God (which you should, it is excellent), then you would understand that so much of Israel's 'good' or blessing was material prosperity - indeed, this was part of the deuteronomic covenant. And you can see that David's answer to their plea is that God will have his face shine on them - that is, that he will turn towards them and bless them with prosperity.
vs 7
This is another departation from tradition - everyone else includes the idea of the joy being 'greater than' the abounding of the material. But with the new translation of vs 6, this one makes as much sense. I don't know about the literary arguments - ask someone who can even begin to grapple with Hebrew, like Penny.
vs 8
David likes the fact that God guards his sleep. And I think it was because he was threatened with things worse than nightmares.
Friday, November 02, 2007
Psalm 3
vs 1
It really helps knowing when a Psalm is based historically. The story of this one tells it all - David is running from Absalom, his own son. He must feel like total crap.
Whether he knows how many people are out to get him and is just bemoaning the fact, or whether he doesn't know who he can trust - both positions are really quite horrible.
vs 2
Worst of all, though, is the attitude people have. This shows that people (his enemies at least) have basically given up on him as the anointed one of God. So not only is his relationship with his son and his kingdom in question, but his relationship with God is in question too!
vs 3
Not to David, though. He knows that God is his protector. He knows that God is still with him, despite his situation being bad. God is his glory, regardless of his position as king.
vs 4
David has faith because of the past actions of God hearing his cries for help. That doesn't mean God is going to get him out of this one, necessarily. But he has faith that God hears him.
vs 5
I wonder if this is a messianic verse speaking of Jesus' resurrection? Regardless, for David it means that the only reason he's alive on any given morning is because of God. And he recognises that. Easier to recognise when you know that other people don't want you waking up I guess.
vs 6
That's a lot.
vs 7
Well, the wicked deserve it, I guess. But it's not the sort of thing we would normally say. I don't even know if it's the right thing to say, but we do know that God is just, and will punish the wicked - and I guess that can be a comfort to us.
vs 8
I guess God really is the only person worth looking to for deliverance, and for blessing.
It really helps knowing when a Psalm is based historically. The story of this one tells it all - David is running from Absalom, his own son. He must feel like total crap.
Whether he knows how many people are out to get him and is just bemoaning the fact, or whether he doesn't know who he can trust - both positions are really quite horrible.
vs 2
Worst of all, though, is the attitude people have. This shows that people (his enemies at least) have basically given up on him as the anointed one of God. So not only is his relationship with his son and his kingdom in question, but his relationship with God is in question too!
vs 3
Not to David, though. He knows that God is his protector. He knows that God is still with him, despite his situation being bad. God is his glory, regardless of his position as king.
vs 4
David has faith because of the past actions of God hearing his cries for help. That doesn't mean God is going to get him out of this one, necessarily. But he has faith that God hears him.
vs 5
I wonder if this is a messianic verse speaking of Jesus' resurrection? Regardless, for David it means that the only reason he's alive on any given morning is because of God. And he recognises that. Easier to recognise when you know that other people don't want you waking up I guess.
vs 6
That's a lot.
vs 7
Well, the wicked deserve it, I guess. But it's not the sort of thing we would normally say. I don't even know if it's the right thing to say, but we do know that God is just, and will punish the wicked - and I guess that can be a comfort to us.
vs 8
I guess God really is the only person worth looking to for deliverance, and for blessing.
Wednesday, October 31, 2007
Colossians chapter 4
vs 10
Paul wasn't imprisoned alone, which is helpful to remember. I usually imagine him alone in a dungeon type thing.
Mark is Barnabas' cousin! That's another easy thing to forget. We can see here that Mark is to be welcomed. So Paul obviously has positive feelings for Mark.
vs 11
So only 3 jews. That's not many. But Paul finds them comforting. Not sure why. Perhaps he likes the jewness of their attitudes? Or likes the freshness of their outlooks, having all become Christians.
vs 12
Epaphrus may be the one who sparked this letter in the first place, by bringing information from Colossae to Paul. He might have even been sent from Colossae on behalf of the church to comfort Paul and serve him during his imprisonment.
vs 13
Although he is far away from those churches, he is working hard for them. It's interesting that Paul focuses primarily on his prayer role in the last verse, so we don't know what else, if anything, he was doing.
vs 14-15
Some more greetings both ways. Nympha has a church in her house - there really is no end to influential women in the early church.
vs 16
This little verse does heaps to show us that, even at their original writing, the early NT letters were designed to be passed around from church to church. Unfortunately, we don't seem to have the letter to the Laodecians. In fact, it seemed to drop out of circulation, because there isn't much mention of it anywhere. But that's ok.
vs 17
Although it's a relevant verse for any Christian, it's healthy to recognise that it is written to a specific individual! What was his job? I have no idea. But it was important enough that Paul wrote specifically about it.
vs 18
Typical Paul ending. Yay. Colossians is a good book.
Paul wasn't imprisoned alone, which is helpful to remember. I usually imagine him alone in a dungeon type thing.
Mark is Barnabas' cousin! That's another easy thing to forget. We can see here that Mark is to be welcomed. So Paul obviously has positive feelings for Mark.
vs 11
So only 3 jews. That's not many. But Paul finds them comforting. Not sure why. Perhaps he likes the jewness of their attitudes? Or likes the freshness of their outlooks, having all become Christians.
vs 12
Epaphrus may be the one who sparked this letter in the first place, by bringing information from Colossae to Paul. He might have even been sent from Colossae on behalf of the church to comfort Paul and serve him during his imprisonment.
vs 13
Although he is far away from those churches, he is working hard for them. It's interesting that Paul focuses primarily on his prayer role in the last verse, so we don't know what else, if anything, he was doing.
vs 14-15
Some more greetings both ways. Nympha has a church in her house - there really is no end to influential women in the early church.
vs 16
This little verse does heaps to show us that, even at their original writing, the early NT letters were designed to be passed around from church to church. Unfortunately, we don't seem to have the letter to the Laodecians. In fact, it seemed to drop out of circulation, because there isn't much mention of it anywhere. But that's ok.
vs 17
Although it's a relevant verse for any Christian, it's healthy to recognise that it is written to a specific individual! What was his job? I have no idea. But it was important enough that Paul wrote specifically about it.
vs 18
Typical Paul ending. Yay. Colossians is a good book.
Tuesday, October 30, 2007
Colossians chapter 4
vs 4
The Bible isn't about fiscal equality, which can be a bit of a blow to some of us. There is a level of balancing, but it accepts as reality the division of rich and poor. Instead, the idea is for the poor to be diligent, and the rich to be generous.
vs 2
Do we often think of prayer as requiring alertness? How many of us think "I'd better keep a sharp eye out, so that I know what to pray for"?
vs 3
Open doors are somewhat capricious - not even Paul takes the opportunity every time. But Paul wants the mystery that he has openly proclaimed in this book to be proclaimed elsewhere. He sees it as his message and his work, regardless of the current restraints.
vs 4
Even Paul could have trouble being as clear as he knew he should be. And it's basically his full time job! That takes a lot of guts to admit.
vs 5
And now he expands the ministry to the Colossians and the impact they should be having on their own area. Paul wants the same thing for them - to have opportunities, and for them to make the most of them.
vs 6
Not everyone's a preacher. We know that Paul got up and gave speeches, but that's not his message for Colossae - it was with individuals that they were to be gracious and salty - in their everyday conversation.
vs 7
And is probably carrying this letter to the church, so it's worth introducing him.
vs 8
Every letter that Paul sent, pretty much, came with a human courier who would have also had a message about what was happening where Paul was, how things were going, and so on. It's a part of the message that we simply don't get.
vs 9
Onesimus is most probably the slave from Philemon. Not called a slave here though (Tychicus possibly is!) - instead, called a faithful and dear brother.
The Bible isn't about fiscal equality, which can be a bit of a blow to some of us. There is a level of balancing, but it accepts as reality the division of rich and poor. Instead, the idea is for the poor to be diligent, and the rich to be generous.
vs 2
Do we often think of prayer as requiring alertness? How many of us think "I'd better keep a sharp eye out, so that I know what to pray for"?
vs 3
Open doors are somewhat capricious - not even Paul takes the opportunity every time. But Paul wants the mystery that he has openly proclaimed in this book to be proclaimed elsewhere. He sees it as his message and his work, regardless of the current restraints.
vs 4
Even Paul could have trouble being as clear as he knew he should be. And it's basically his full time job! That takes a lot of guts to admit.
vs 5
And now he expands the ministry to the Colossians and the impact they should be having on their own area. Paul wants the same thing for them - to have opportunities, and for them to make the most of them.
vs 6
Not everyone's a preacher. We know that Paul got up and gave speeches, but that's not his message for Colossae - it was with individuals that they were to be gracious and salty - in their everyday conversation.
vs 7
And is probably carrying this letter to the church, so it's worth introducing him.
vs 8
Every letter that Paul sent, pretty much, came with a human courier who would have also had a message about what was happening where Paul was, how things were going, and so on. It's a part of the message that we simply don't get.
vs 9
Onesimus is most probably the slave from Philemon. Not called a slave here though (Tychicus possibly is!) - instead, called a faithful and dear brother.
Monday, October 29, 2007
Colossians chapter 3
vs 13
I wish it were as easy as it is written here. Paul is right, though - our model of forgiveness should be based on the model that God used to forgive us. How can we hold anything against anyone? We should put up with each other because God has called us together
vs 14
Love is the binding force of these traits which Paul has named. It doesn't matter how compassionate and kind and gentle you are if there is no love. And it's not 'Awwwww' love (sentimental) or 'Woo!' love (erotic), it's love like God loves us, and it's actually a command. So it is something you can do.
vs 15
This doesn't just mean peace as in 'no war'. Peace is not just the absence of war, like darkness is the absence of light. It is harmony, mutual security and safety. That is, it is not just empty tolerance, but a positive working together to create something good.
Being thankful goes without saying, but Paul saying it makes it so much more powerful.
vs 16
I think the TNIV is more correct here - that the teaching and admonishing is going on via the psalms, hymns and spiritual songs. Psalmos literally means the twanging of a musical instrument, but also refers to pious songs. Humnos apparently comes from the root word hudeo which meant to celebrate - but the word itself seems to mean sacred spiritual song. Pneumatikos means 'of or pertaining to the spirit' (with all the varied meanings of spirit) and ode means song. Why is a humnos different from an ode? Well, a psalmos seems to be differentiated by musical instrument involvement, humnos seems to be in some sort of religious pattern. Ode might be the musical equivalent of 'other'.
The notion of thanks continues here - God should be thanked even in our singing - even when we are singing to each other to admonish!
vs 17
Just in case you were thinking that there might be some thing that you should or should not do that isn't covered in Paul's list, he adds this verse. Notice that thankfulness runs a direct path through this passage.
Notice also that Paul's division is word and deed - and if you look at the passage as a whole, you might see the wdDW (deed word DEED WORD) parallelism - between evil deeds and evil words, then good deeds and good words.
vs 18
Yeah!
vs 19
Oh... right. I guess we should do that too.
vs 20
Everything? Or is Paul being a little hyperbolic here.
I think if you look at the nature of these short, pithy sentences, you will see that they take the model of proverbial wisdom, which means you aren't meant to think of them as rules standing for all time in every situation, but as general rules which are for the most part in your benefit.
vs 21
Take this one for example - sometimes your children will become embittered no matter how much you try not to discourage them. You just do the best you can not to accentuate it.
vs 22
I think the TNIV made a mistake using an idiomatic phrase like 'curry favour'. "Win favour" was far better.
I think the link between the command to children and parents and slaves and masters shows us just how different slavery is from employment. Employees should follow their masters in all things to do with work - but slaves were all work all the time, because you were owned. There is no need to listen to your employer's commands about what you should do when you get home.
vs 23
This is akin to verse 17. You can see how important Paul thinks this idea is - that God is at the centre of whatever we are doing.
vs 24
Ahh, now here is one of the spots in the NT where a reward for good works is hinted at. I personally think there is going to be a reward for good works - for Christians, anyway. I don't think it's got anything to do with your salvation - it is more a reward to a faithful servant who has done their job well.
Some would disagree with me, especially because of the word 'inheritance'. Fair enough.
vs 25
They might also disagree with me because this verse talks about a punishment for wrongs. The 'and there is no favourtism' is significant - because if everyone is punished for wrongs, does that include Christians, who are under God's grace? Does it mean there are non-salvation specific punishments for wrongdoing? Or is it talking about punishments in the here and now for not following wisdom? It's an interesting question.
I wish it were as easy as it is written here. Paul is right, though - our model of forgiveness should be based on the model that God used to forgive us. How can we hold anything against anyone? We should put up with each other because God has called us together
vs 14
Love is the binding force of these traits which Paul has named. It doesn't matter how compassionate and kind and gentle you are if there is no love. And it's not 'Awwwww' love (sentimental) or 'Woo!' love (erotic), it's love like God loves us, and it's actually a command. So it is something you can do.
vs 15
This doesn't just mean peace as in 'no war'. Peace is not just the absence of war, like darkness is the absence of light. It is harmony, mutual security and safety. That is, it is not just empty tolerance, but a positive working together to create something good.
Being thankful goes without saying, but Paul saying it makes it so much more powerful.
vs 16
I think the TNIV is more correct here - that the teaching and admonishing is going on via the psalms, hymns and spiritual songs. Psalmos literally means the twanging of a musical instrument, but also refers to pious songs. Humnos apparently comes from the root word hudeo which meant to celebrate - but the word itself seems to mean sacred spiritual song. Pneumatikos means 'of or pertaining to the spirit' (with all the varied meanings of spirit) and ode means song. Why is a humnos different from an ode? Well, a psalmos seems to be differentiated by musical instrument involvement, humnos seems to be in some sort of religious pattern. Ode might be the musical equivalent of 'other'.
The notion of thanks continues here - God should be thanked even in our singing - even when we are singing to each other to admonish!
vs 17
Just in case you were thinking that there might be some thing that you should or should not do that isn't covered in Paul's list, he adds this verse. Notice that thankfulness runs a direct path through this passage.
Notice also that Paul's division is word and deed - and if you look at the passage as a whole, you might see the wdDW (deed word DEED WORD) parallelism - between evil deeds and evil words, then good deeds and good words.
vs 18
Yeah!
vs 19
Oh... right. I guess we should do that too.
vs 20
Everything? Or is Paul being a little hyperbolic here.
I think if you look at the nature of these short, pithy sentences, you will see that they take the model of proverbial wisdom, which means you aren't meant to think of them as rules standing for all time in every situation, but as general rules which are for the most part in your benefit.
vs 21
Take this one for example - sometimes your children will become embittered no matter how much you try not to discourage them. You just do the best you can not to accentuate it.
vs 22
I think the TNIV made a mistake using an idiomatic phrase like 'curry favour'. "Win favour" was far better.
I think the link between the command to children and parents and slaves and masters shows us just how different slavery is from employment. Employees should follow their masters in all things to do with work - but slaves were all work all the time, because you were owned. There is no need to listen to your employer's commands about what you should do when you get home.
vs 23
This is akin to verse 17. You can see how important Paul thinks this idea is - that God is at the centre of whatever we are doing.
vs 24
Ahh, now here is one of the spots in the NT where a reward for good works is hinted at. I personally think there is going to be a reward for good works - for Christians, anyway. I don't think it's got anything to do with your salvation - it is more a reward to a faithful servant who has done their job well.
Some would disagree with me, especially because of the word 'inheritance'. Fair enough.
vs 25
They might also disagree with me because this verse talks about a punishment for wrongs. The 'and there is no favourtism' is significant - because if everyone is punished for wrongs, does that include Christians, who are under God's grace? Does it mean there are non-salvation specific punishments for wrongdoing? Or is it talking about punishments in the here and now for not following wisdom? It's an interesting question.
Saturday, October 27, 2007
Colossians chapter 3
vs 1
Interestingly, the word 'heart' isn't even mentioned in the NASB and KJV. Which is probably all for the best, because the ancient culture thought the organs did different things. But I'd be interested to see if the greek word used mentions the organ...
Which it doesn't. Which really makes me wonder why they would use it in the IVs. The word seems to mean to seek or to meditate on. So do that.
vs 2
Ok, so this verse really does mention the mind, using a word with the root phren, which means 'faculty for perceiving of judging' and actually refers to a part of the heart. Weird culture.
So making the point that we focus our emotions and our minds on heavenly things isn't exactly correct - for Paul this is much more an intellectual (you are thinking, meditating and setting your mind on it after all).
vs 3
Only a Christian could say that you have died but you're not dead. We're crazy that way.
vs 4
It's interesting that the greek word for life used here, zeo, (and its root zao) have similar cross-meanings with english. So a saying in english like "you are alive, but you've never really lived" would work in greek too. Which makes me wonder if that is kinda what Paul is saying here - sort of a wordplay. We have died, and our lives (like our living lives) are in Christ. When Christ (who is our "real life") appears, we appear with him too. Of course for Paul, 'really living' wasn't about parties and stuff, but about a life devoted to God.
vs 5
Well, according to my non-greek reading of the greek, the NASB is completely ineffectual in its translation here, which is a shame. I don't know why they put "consider" in there at all - the verb doesn't seem to suggest that. It seems to suggest the active "kill it!" of the IVs (or even the 'mortify' of the KJV, for all those who know how to mortify something).
The point being that there is an active role for us. We might say "Oh, we can't deal with sin, only Christ can". But Paul tells the reader to put it to death. We should at least try. And the knowledge of our true lives being in Christ should help us.
This is one of those verses where Paul makes it clear that greed is idolatry. Making a material sin sound like a spiritual sin gives it a whole lot more impact.
vs 6
Which is bad.
Just for interest, the NASB and KVJ online add the early mss thing into the verse, but my print version of the NASB does not.
vs 7
Some people might make the argument that the list of sins in vs 5 is particularly gentile in nature. But I would say that the inclusion of idolatry as a function of greed is making it clear that Jews aren't all that special either. We're all sinful.
vs 8
I have said in sermons before that if you delineate these two lists of sins, that the first one is primarily sins against God, and the second is primarily sins against other people. I am aware that greed is harmful to ohters, but Paul's focus on it is its idolatrous aspects, which is obviously more a you-and-God thing.
vs 9-10
I wonder if the church had a problem with lying. Perhaps they did. Or perhaps Paul just adds it afterwards because he thinks it makes this next thought more complete. Notice particularly it is 'lying to each other' which makes me think it is referring to something specific.
Anyway, his point flows into another, which is about the change in our selves, between the old self and the new self. Notice two points. Paul said earlier that our true lives would appear when Christ finally appears. But he wants the readers to stop lying right now, because the old self has gone and the new self is over us! But that new self is 'being renewed' in the present.
vs 11
This statement about the equality of all in Christ (or more correctly the equality of Christ in all) tells us that there was some problems of prejudice in the ranks, but you can see it was even between different gentiles, and even between slaves and non-slaves.
vs 12
Again with the clothing thing. I wonder if they made clothes in Colossae or something. These things are almost entirely to do with dealing with other people. We can be humble before God, too, and patient, but not kind, gentle or compassionate. So our Christianity really does need to be earthy and other-people focused, not just between us and God.
Interestingly, the word 'heart' isn't even mentioned in the NASB and KJV. Which is probably all for the best, because the ancient culture thought the organs did different things. But I'd be interested to see if the greek word used mentions the organ...
Which it doesn't. Which really makes me wonder why they would use it in the IVs. The word seems to mean to seek or to meditate on. So do that.
vs 2
Ok, so this verse really does mention the mind, using a word with the root phren, which means 'faculty for perceiving of judging' and actually refers to a part of the heart. Weird culture.
So making the point that we focus our emotions and our minds on heavenly things isn't exactly correct - for Paul this is much more an intellectual (you are thinking, meditating and setting your mind on it after all).
vs 3
Only a Christian could say that you have died but you're not dead. We're crazy that way.
vs 4
It's interesting that the greek word for life used here, zeo, (and its root zao) have similar cross-meanings with english. So a saying in english like "you are alive, but you've never really lived" would work in greek too. Which makes me wonder if that is kinda what Paul is saying here - sort of a wordplay. We have died, and our lives (like our living lives) are in Christ. When Christ (who is our "real life") appears, we appear with him too. Of course for Paul, 'really living' wasn't about parties and stuff, but about a life devoted to God.
vs 5
Well, according to my non-greek reading of the greek, the NASB is completely ineffectual in its translation here, which is a shame. I don't know why they put "consider" in there at all - the verb doesn't seem to suggest that. It seems to suggest the active "kill it!" of the IVs (or even the 'mortify' of the KJV, for all those who know how to mortify something).
The point being that there is an active role for us. We might say "Oh, we can't deal with sin, only Christ can". But Paul tells the reader to put it to death. We should at least try. And the knowledge of our true lives being in Christ should help us.
This is one of those verses where Paul makes it clear that greed is idolatry. Making a material sin sound like a spiritual sin gives it a whole lot more impact.
vs 6
Which is bad.
Just for interest, the NASB and KVJ online add the early mss thing into the verse, but my print version of the NASB does not.
vs 7
Some people might make the argument that the list of sins in vs 5 is particularly gentile in nature. But I would say that the inclusion of idolatry as a function of greed is making it clear that Jews aren't all that special either. We're all sinful.
vs 8
I have said in sermons before that if you delineate these two lists of sins, that the first one is primarily sins against God, and the second is primarily sins against other people. I am aware that greed is harmful to ohters, but Paul's focus on it is its idolatrous aspects, which is obviously more a you-and-God thing.
vs 9-10
I wonder if the church had a problem with lying. Perhaps they did. Or perhaps Paul just adds it afterwards because he thinks it makes this next thought more complete. Notice particularly it is 'lying to each other' which makes me think it is referring to something specific.
Anyway, his point flows into another, which is about the change in our selves, between the old self and the new self. Notice two points. Paul said earlier that our true lives would appear when Christ finally appears. But he wants the readers to stop lying right now, because the old self has gone and the new self is over us! But that new self is 'being renewed' in the present.
vs 11
This statement about the equality of all in Christ (or more correctly the equality of Christ in all) tells us that there was some problems of prejudice in the ranks, but you can see it was even between different gentiles, and even between slaves and non-slaves.
vs 12
Again with the clothing thing. I wonder if they made clothes in Colossae or something. These things are almost entirely to do with dealing with other people. We can be humble before God, too, and patient, but not kind, gentle or compassionate. So our Christianity really does need to be earthy and other-people focused, not just between us and God.
Friday, October 26, 2007
Colossians chapter 2
vs 13
Paul is fond of making this point, and it is a good point - that our salvation came while we were still sinners. We don't have to reach some arbitrary point of goodness, let alone perfection, before Christ's death is enough to save us.
vs 14
Wow, the TNIV certainly says something different here. It puts a lot more of the focus on "us", on our indebtedness. That's not a way that we normally look at this verse. The NIV suggests a more neutral "written code" and "regulations" which is taken away. The NASB called it a 'certificate of debt'. The focus on us obviously makes this a lot more personal a move.
vs 15
The powers and authorities are distanced from us. Obviously they had power over us, or else their disarming wouldn't have been quite so great as Paul makes out here. But it's less that we place them over us, and more that they dominate us. But not anymore! Jesus not only disarms them, but embarrasses them through his death. It's such a weird victory, but it works!
vs 16
Therefore - so we don't let people judge us for these things because powers and authorities have been disarmed, and the indebtedness which was against us has been cancelled.
vs 17
So notice that it is only these things which are shadows of Christ that we aren't to be judged on. Things that were covered by legalisms and governed by authorities. People will still judge you if you're doing things outside this framework.
vs 18
The worship of angels is not as prevalent as it was then, I don't think anyway. But the puffery of false humility is huge. Note that in the end, their mind isn't spiritual, although their actions might puff themselves up to make them look super spiritual.
vs 19
We wouldn't often describe a body as growing from the head down. But 'head' in greek is apparently as nebulous a word as it is in English. So you might imagine a corporation growing from it's 'head' down. Note that while the body is still supported by all its other members, it is God's will that it grows from the head. All growth comes from Christ. And these false humble people have lost that connection, so there is no growth there. They are the clipped toenails of the body.
vs 20
Here this term 'elemental spiritual forces' comes up again. The idea that the following verses refer to spiritual forces is really a little beyond me, with my cultural background anyway. But it's a novel notion, and it would have been far more prevalent an understanding when Paul wrote I am sure.
Anyway, even if it is the truth that these forces are spiritual in nature, we are free from them, because of Christ's death! Woo!
vs 21
These rules, which Paul possibly sees as basic concepts of the world, are not given any power over us anymore. We are able, because of our freedom through Christ's death, to ignore these things.
vs 22
Ahhh, the truth comes out here. Even if they are basic spiritual principles, they are still based on human teachings. They are not fundamentally from God. "Do not handle things that are red hot" is of God - "Do not touch a corpse" is just a human teaching. Sure, you might catch a disease, but someone's got to move the corpse, right?
vs 23
That's often the biggest trap for us - these rules seem like they are wise! People can give you any number of reasons why to follow them. Take the food laws for example. Now, these are a little different because God put them in place. But people even today will talk about how much healthier these laws are to follow, how you shouldn't eat pork, or blood. But health isn't the issue - we're talking about spiritual morality, and there's no spiritual immorality in eating black pudding. Following any set of rules or laws is not going to help you feel less sinful, it's not going to help you stop sinning. Christ's power does that, by cancelling the whole debt.
Paul is fond of making this point, and it is a good point - that our salvation came while we were still sinners. We don't have to reach some arbitrary point of goodness, let alone perfection, before Christ's death is enough to save us.
vs 14
Wow, the TNIV certainly says something different here. It puts a lot more of the focus on "us", on our indebtedness. That's not a way that we normally look at this verse. The NIV suggests a more neutral "written code" and "regulations" which is taken away. The NASB called it a 'certificate of debt'. The focus on us obviously makes this a lot more personal a move.
vs 15
The powers and authorities are distanced from us. Obviously they had power over us, or else their disarming wouldn't have been quite so great as Paul makes out here. But it's less that we place them over us, and more that they dominate us. But not anymore! Jesus not only disarms them, but embarrasses them through his death. It's such a weird victory, but it works!
vs 16
Therefore - so we don't let people judge us for these things because powers and authorities have been disarmed, and the indebtedness which was against us has been cancelled.
vs 17
So notice that it is only these things which are shadows of Christ that we aren't to be judged on. Things that were covered by legalisms and governed by authorities. People will still judge you if you're doing things outside this framework.
vs 18
The worship of angels is not as prevalent as it was then, I don't think anyway. But the puffery of false humility is huge. Note that in the end, their mind isn't spiritual, although their actions might puff themselves up to make them look super spiritual.
vs 19
We wouldn't often describe a body as growing from the head down. But 'head' in greek is apparently as nebulous a word as it is in English. So you might imagine a corporation growing from it's 'head' down. Note that while the body is still supported by all its other members, it is God's will that it grows from the head. All growth comes from Christ. And these false humble people have lost that connection, so there is no growth there. They are the clipped toenails of the body.
vs 20
Here this term 'elemental spiritual forces' comes up again. The idea that the following verses refer to spiritual forces is really a little beyond me, with my cultural background anyway. But it's a novel notion, and it would have been far more prevalent an understanding when Paul wrote I am sure.
Anyway, even if it is the truth that these forces are spiritual in nature, we are free from them, because of Christ's death! Woo!
vs 21
These rules, which Paul possibly sees as basic concepts of the world, are not given any power over us anymore. We are able, because of our freedom through Christ's death, to ignore these things.
vs 22
Ahhh, the truth comes out here. Even if they are basic spiritual principles, they are still based on human teachings. They are not fundamentally from God. "Do not handle things that are red hot" is of God - "Do not touch a corpse" is just a human teaching. Sure, you might catch a disease, but someone's got to move the corpse, right?
vs 23
That's often the biggest trap for us - these rules seem like they are wise! People can give you any number of reasons why to follow them. Take the food laws for example. Now, these are a little different because God put them in place. But people even today will talk about how much healthier these laws are to follow, how you shouldn't eat pork, or blood. But health isn't the issue - we're talking about spiritual morality, and there's no spiritual immorality in eating black pudding. Following any set of rules or laws is not going to help you feel less sinful, it's not going to help you stop sinning. Christ's power does that, by cancelling the whole debt.
Tuesday, October 23, 2007
Colossians chapter 2
vs 1
That's a fair whack of people he is contending for.
vs 2
So knowledge of Christ (in his capacity as mystery of God) comes from having a complete understanding, which comes from encouragement and unity. Some very similar themes to Ephesians here - namely, understanding and unity - but with the added theme of this mystery, which Paul names fairly openly as Christ.
vs 3
Wisdom, thy name is Christ. Just be careful not to take the "Christ is wisdom personofied" thing too far, because then you get into trouble in Proverbs. Instead, I think of Christ as the key that unlocks wisdom and understanding. Think about it - Jesus answers so many questions, not with his lips, but with his life.
vs 4
Ahhh, now this is worth knowing. This gives us some context, because obviously the Colossians were under threat of fine-sounding arguments.
vs 5
Listening to that compliment, it makes you think that the threat is more of a potential threat than an actual one. Or perhaps the threat is only a spark at the moment.
vs 6
This verse, along with vs 7, are the hinges of the entire book. We are now transitioning from the past into the future. There must be continuity in the life of faith. Very similar to Ephesians - the idea of pressing on.
vs 7
So just as you are rooted (or have a foundation), so build on it. Just as you received faith, grow stronger in that faith. And just as you were thankful, let thankfulness overflow. Everything is a picture of building up and increasing.
vs 8
Interesting new translation here in the TNIV. Regardless of how you read it, we have two things that need definition - "human tradition" and "basic principles of forces of this world".
Human tradition is fairly straightforward, I think - it is the body of socio-cultural teaching which grows up in any human environment, which seeks to influence how you live. Back then, the obvious one is the very organised and stylised traditions of the Jewish religious teachers. There are just as many rules and influences on us now which are nothing more than made up by people. They might have certain elements which are laudable, but insofar as they do not rely on Christ for their foundation, they aren't worth basing your life on.
But what are the "basic principles" or "elemental spiritual forces" of this world? World is always such a difficult word in the NT, because it means so many different things. But I think from the context, it is fairly clear that Paul is talking about the world in a negative and universal sense, but not so much a human social sense. Which is why I like the idea of "elementary spiritual forces", because it nails this down a lot more - one comment about human tradition, one comment about basic, crude spirituality. Both of which would have been a pressure on the Colossians, and both of which are not founded on Christ. And we are just as susceptible to this kind of crude spirituality when we get sucked into superstitions.
Whatever they both are, of course, they are not to be relied on. Christ is meant to be your foundation.
vs 9
This is the second time Paul has confirmed the deity of Christ, and in a single half sentence has even managed to stress his bodily form too.
vs 10
Which is just reiterating what he talked about regarding supremacy in the last chapter.
vs 11
Now we start getting into some human tradition. Circumcision was a covenant started by God in the OT - it's even older than Moses. But by this time in history, it had become a shambles, becoming the meaning instead of being a symbol for a greater meaning.
vs 12
Paul instead talks about a second symbol which they used in his time and, in some churches, has become just as much a shambles as circumcision was. We can't read verse 11 and say "oh, those poor duped Israelites for taking a symbolic ritual too far" and then read verse 12 and say "Ahh, because we've got the right ritual now!" That would be very poor hermenutics.
That's a fair whack of people he is contending for.
vs 2
So knowledge of Christ (in his capacity as mystery of God) comes from having a complete understanding, which comes from encouragement and unity. Some very similar themes to Ephesians here - namely, understanding and unity - but with the added theme of this mystery, which Paul names fairly openly as Christ.
vs 3
Wisdom, thy name is Christ. Just be careful not to take the "Christ is wisdom personofied" thing too far, because then you get into trouble in Proverbs. Instead, I think of Christ as the key that unlocks wisdom and understanding. Think about it - Jesus answers so many questions, not with his lips, but with his life.
vs 4
Ahhh, now this is worth knowing. This gives us some context, because obviously the Colossians were under threat of fine-sounding arguments.
vs 5
Listening to that compliment, it makes you think that the threat is more of a potential threat than an actual one. Or perhaps the threat is only a spark at the moment.
vs 6
This verse, along with vs 7, are the hinges of the entire book. We are now transitioning from the past into the future. There must be continuity in the life of faith. Very similar to Ephesians - the idea of pressing on.
vs 7
So just as you are rooted (or have a foundation), so build on it. Just as you received faith, grow stronger in that faith. And just as you were thankful, let thankfulness overflow. Everything is a picture of building up and increasing.
vs 8
Interesting new translation here in the TNIV. Regardless of how you read it, we have two things that need definition - "human tradition" and "basic principles of forces of this world".
Human tradition is fairly straightforward, I think - it is the body of socio-cultural teaching which grows up in any human environment, which seeks to influence how you live. Back then, the obvious one is the very organised and stylised traditions of the Jewish religious teachers. There are just as many rules and influences on us now which are nothing more than made up by people. They might have certain elements which are laudable, but insofar as they do not rely on Christ for their foundation, they aren't worth basing your life on.
But what are the "basic principles" or "elemental spiritual forces" of this world? World is always such a difficult word in the NT, because it means so many different things. But I think from the context, it is fairly clear that Paul is talking about the world in a negative and universal sense, but not so much a human social sense. Which is why I like the idea of "elementary spiritual forces", because it nails this down a lot more - one comment about human tradition, one comment about basic, crude spirituality. Both of which would have been a pressure on the Colossians, and both of which are not founded on Christ. And we are just as susceptible to this kind of crude spirituality when we get sucked into superstitions.
Whatever they both are, of course, they are not to be relied on. Christ is meant to be your foundation.
vs 9
This is the second time Paul has confirmed the deity of Christ, and in a single half sentence has even managed to stress his bodily form too.
vs 10
Which is just reiterating what he talked about regarding supremacy in the last chapter.
vs 11
Now we start getting into some human tradition. Circumcision was a covenant started by God in the OT - it's even older than Moses. But by this time in history, it had become a shambles, becoming the meaning instead of being a symbol for a greater meaning.
vs 12
Paul instead talks about a second symbol which they used in his time and, in some churches, has become just as much a shambles as circumcision was. We can't read verse 11 and say "oh, those poor duped Israelites for taking a symbolic ritual too far" and then read verse 12 and say "Ahh, because we've got the right ritual now!" That would be very poor hermenutics.
Monday, October 22, 2007
Colossians chapter 1
vs 21
I think it's interesting that 'evil behaviour' causes us to be enemies 'in our minds' - there's a crossover of mind/body dualism if ever I saw one.
But what exactly does 'enemies in our minds' mean? The most simple reading would seem to be that we only thought we were enemies of God. But we know that we really were enemies of God. So I assume that Paul means 'hostile in mind' (NASB) - that we had a mind that was hostile towards God.
vs 22
Christ's physical body - so it really was a physical death of an actual person. Which to me seems that sin has a physical death component. Anyway, this act has caused us to be reconciled and made holy.
vs 23
But it is conditional on a firm faith in the gospel. And not just any gospel - Paul goes to the length of pointing out that it must be the gospel they heard from him!
vs 24
Interesting that the NIV has suffered in the past tense, whereas the TNIV changes it to the present tense. The NIV also doesn't specify that they were Paul's sufferings, although all my other translations do.
This verse is important, because in it Paul is pointing out, more clearly than anywhere else in the Bible, that Christ's sufferings were lacking in one regard for the salvation of all by the gospel Paul preached. It is something that Paul is able to take up in his own body.
vs 25
Here it is. It is the service of presenting the gospel to all people. Which includes the Colossians.
vs 26
Paul says this mystery has been hidden, but it hasn't, not really. The OT was fairly open about it, but it wasn't until now really that the emphasis has been put on it. To Paul, it is now time to fulfil this mystery.
This mystery of the gospel is a fairly common theme throughout Paul's books, and it pretty much always means the same thing.
vs 27
The mystery is pretty much always tied up in Christ and ministry to the gentiles. The exact reading of this passage makes the mystery about Christ's indwelling in the Christian, but its involvement with gentiles is equally mysterious. If you like, it is a mystery within a mystery. And both now have been revealed, because Paul's ministry isn't to keep things mysterious, but to make them known.
vs 28
This is a great summary of P&T's ministry. What they do, how they do it, and to what end.
vs 29
And even though Paul acknowledges that it is the power of Christ which works in him so powerfully, he still notes that it is a strenuous work that he does. God's power doesn't make our works easy, it makes them possible.
I think it's interesting that 'evil behaviour' causes us to be enemies 'in our minds' - there's a crossover of mind/body dualism if ever I saw one.
But what exactly does 'enemies in our minds' mean? The most simple reading would seem to be that we only thought we were enemies of God. But we know that we really were enemies of God. So I assume that Paul means 'hostile in mind' (NASB) - that we had a mind that was hostile towards God.
vs 22
Christ's physical body - so it really was a physical death of an actual person. Which to me seems that sin has a physical death component. Anyway, this act has caused us to be reconciled and made holy.
vs 23
But it is conditional on a firm faith in the gospel. And not just any gospel - Paul goes to the length of pointing out that it must be the gospel they heard from him!
vs 24
Interesting that the NIV has suffered in the past tense, whereas the TNIV changes it to the present tense. The NIV also doesn't specify that they were Paul's sufferings, although all my other translations do.
This verse is important, because in it Paul is pointing out, more clearly than anywhere else in the Bible, that Christ's sufferings were lacking in one regard for the salvation of all by the gospel Paul preached. It is something that Paul is able to take up in his own body.
vs 25
Here it is. It is the service of presenting the gospel to all people. Which includes the Colossians.
vs 26
Paul says this mystery has been hidden, but it hasn't, not really. The OT was fairly open about it, but it wasn't until now really that the emphasis has been put on it. To Paul, it is now time to fulfil this mystery.
This mystery of the gospel is a fairly common theme throughout Paul's books, and it pretty much always means the same thing.
vs 27
The mystery is pretty much always tied up in Christ and ministry to the gentiles. The exact reading of this passage makes the mystery about Christ's indwelling in the Christian, but its involvement with gentiles is equally mysterious. If you like, it is a mystery within a mystery. And both now have been revealed, because Paul's ministry isn't to keep things mysterious, but to make them known.
vs 28
This is a great summary of P&T's ministry. What they do, how they do it, and to what end.
vs 29
And even though Paul acknowledges that it is the power of Christ which works in him so powerfully, he still notes that it is a strenuous work that he does. God's power doesn't make our works easy, it makes them possible.
Sunday, October 21, 2007
Colossians chapter 1
vs 11
The power of God in this case is for endurance and patience. I don't know how many times I have prayed for those things. Just think - next time you ask someone to be patient, you're asking them to call on the mighty power of the Lord!
vs 12
We should be thankful, because it is only by God's qualification that we can become members of the kingdom.
vs 13
Obviously in reference to the thing before about joining the kingdom, but this verse also shows that we were a member of another kingdom before that - or a dominion, which enslaved us. So it is not that we have come from a neutral position to join the kingdom, but instead we have been brought out of slavery into Christ's kingdom.
vs 14
So it is no wonder Paul speaks of redemption here, after describing us as being saved from a dark dominion. And his elucidation makes it clear what he's talking about - the slavery of sin.
vs 15
Interesting that the NASB uses the word 'of', which is completely incorrect theologically.
Remember that mankind is in the image of God - Jesus basically fulfils Adam's role as the image untarnished. And he inherits all creation, being the firstborn.
vs 16
The TNIV uses some interestingly different wording from the NIV here, talking about creation being made 'through' Christ instead of 'by' Christ. Regardless of how you read it, the authority and supremacy of Jesus as creator is well trumpeted here, with the entire reason for creation being for Christ.
vs 17
There aren't as many verses that talk about the sustaining power of holding creation together, but here is a good one. It also stresses his pre-eminence over creation by being before it.
vs 18
So Christ is already head of creation, but now more specifically he is head of the church, and also he is first among the resurrected. If anyone is in doubt of his supremacy, then this should clear it up.
vs 19
Which is a good explaination for why Christ is so supreme - because he is fully God.
vs 20
It wasn't enough to just be supremo over everything, though. God wanted relationship, not just brute authority. This is a good verse when you're wanting to back up God's attitude towards free will I think - his desire and plan involved reconciliation of people to himself if they denied his authority in the first place.
The power of God in this case is for endurance and patience. I don't know how many times I have prayed for those things. Just think - next time you ask someone to be patient, you're asking them to call on the mighty power of the Lord!
vs 12
We should be thankful, because it is only by God's qualification that we can become members of the kingdom.
vs 13
Obviously in reference to the thing before about joining the kingdom, but this verse also shows that we were a member of another kingdom before that - or a dominion, which enslaved us. So it is not that we have come from a neutral position to join the kingdom, but instead we have been brought out of slavery into Christ's kingdom.
vs 14
So it is no wonder Paul speaks of redemption here, after describing us as being saved from a dark dominion. And his elucidation makes it clear what he's talking about - the slavery of sin.
vs 15
Interesting that the NASB uses the word 'of', which is completely incorrect theologically.
Remember that mankind is in the image of God - Jesus basically fulfils Adam's role as the image untarnished. And he inherits all creation, being the firstborn.
vs 16
The TNIV uses some interestingly different wording from the NIV here, talking about creation being made 'through' Christ instead of 'by' Christ. Regardless of how you read it, the authority and supremacy of Jesus as creator is well trumpeted here, with the entire reason for creation being for Christ.
vs 17
There aren't as many verses that talk about the sustaining power of holding creation together, but here is a good one. It also stresses his pre-eminence over creation by being before it.
vs 18
So Christ is already head of creation, but now more specifically he is head of the church, and also he is first among the resurrected. If anyone is in doubt of his supremacy, then this should clear it up.
vs 19
Which is a good explaination for why Christ is so supreme - because he is fully God.
vs 20
It wasn't enough to just be supremo over everything, though. God wanted relationship, not just brute authority. This is a good verse when you're wanting to back up God's attitude towards free will I think - his desire and plan involved reconciliation of people to himself if they denied his authority in the first place.
Saturday, October 20, 2007
Colossians chapter 1
vs 1
Paul and Timothy are at it again, this time writing this very well known book.
vs 2
...to the Colossians!
vs 3
It's interesting thinking of God in relation to Christ, rather than thinking of Christ in relation to God. But this book is so Christ-centred, that it shouldn't be suprising.
vs 4
Getting rid of the word "saints" is an interesting choice in the TNIV. What does it mean, really, beyond 'people of God'? And isn't it just a confusing word to people from western societies who think saints are like 'Saint Francis of Asissi'?
What a great thing to be thankful for. Just think how crappy your church could be if it did not have these two things.
vs 5
These things don't just come because the people in church are nice people. They come from a hope which is created by the gospel. Note that it's the true word of the gospel, not the Bible. The gospel is a message contained within the Bible, though.
vs 6
P&T let the Colossians know that what has happened there has been multiplied around the world. Which is really exciting and encouraging news. P&T do seem a little repetitive here, but I guess they are stressing that the numerical growth around the world is paralleled by the spiritual growth of the Colossians.
vs 7
So the church in Colossae was planted by Epaphras, not P&T. Interesting. But he does seem to be linked to P&T somehow.
vs 8
He also seems to travel to and fro between P&T, perhaps bringing the information which sparked this letter.
vs 9
Very similar to Paul's prayer for the Ephesians - asking for wisdom and understanding. Perhaps Paul opens his letters with this prayer in the hope that the reading church will accept them as such.
vs 10
P&T want the Colossians to have this wisdom and understanding not just for the sake of it, but because they believed that increasing wisdom increases how upstandingly you live your life, and also your relationship with God (remember that 'knowledge of God' is not just about knowing about God, it is about knowing God).
Paul and Timothy are at it again, this time writing this very well known book.
vs 2
...to the Colossians!
vs 3
It's interesting thinking of God in relation to Christ, rather than thinking of Christ in relation to God. But this book is so Christ-centred, that it shouldn't be suprising.
vs 4
Getting rid of the word "saints" is an interesting choice in the TNIV. What does it mean, really, beyond 'people of God'? And isn't it just a confusing word to people from western societies who think saints are like 'Saint Francis of Asissi'?
What a great thing to be thankful for. Just think how crappy your church could be if it did not have these two things.
vs 5
These things don't just come because the people in church are nice people. They come from a hope which is created by the gospel. Note that it's the true word of the gospel, not the Bible. The gospel is a message contained within the Bible, though.
vs 6
P&T let the Colossians know that what has happened there has been multiplied around the world. Which is really exciting and encouraging news. P&T do seem a little repetitive here, but I guess they are stressing that the numerical growth around the world is paralleled by the spiritual growth of the Colossians.
vs 7
So the church in Colossae was planted by Epaphras, not P&T. Interesting. But he does seem to be linked to P&T somehow.
vs 8
He also seems to travel to and fro between P&T, perhaps bringing the information which sparked this letter.
vs 9
Very similar to Paul's prayer for the Ephesians - asking for wisdom and understanding. Perhaps Paul opens his letters with this prayer in the hope that the reading church will accept them as such.
vs 10
P&T want the Colossians to have this wisdom and understanding not just for the sake of it, but because they believed that increasing wisdom increases how upstandingly you live your life, and also your relationship with God (remember that 'knowledge of God' is not just about knowing about God, it is about knowing God).
Friday, October 19, 2007
Psalm 2
Another psalm. I could use them at the moment.
vs 1
It's a rhetorical question, which gets answered in the rest of the song. Very poetic.
vs 2
The TNIV here is far less wordy than the NIV. It does make it clear that kings and rulers together are against God and his anointed, which the other translations all struggle with a little. Who is God's anointed? I am guessing it is the king of Israel.
Of course, the messianic reference cannot be escaped here either.
vs 3
So the kings and rulers of earth are under the dominion of God and his anointed, but they want to rebel, break free.
vs 4
God actually scoffs at such talk. We don't often think of God laughing and scoffing at the foolishness of mankind. But he does. Or at least according to Psalm 2 he does. I don't think people like the idea of God mocking them. But Jesus mocked the Pharisees when they said stupid things.
vs 5
It's not a gentle "oh look at the silly children" laughter, it is an angry scoffing "Ha Ha Ha! You will never defeat me fools!" laughter. It rebukes them, it scares them. And so does his actual message, which is...
vs 6
Why is this such a scary message? Because for all these kings and rulers, leadership is what they have. They are in charge. But God says to them "you're not in charge at all. I place kings. And I have a chosen king, and I have placed him on my holy place".
vs 7
To this king, God makes a promise of relationship - a father/son relationship, which is probably the most important relationship in that culture - it is the relationship of inheritance.
vs 8
The other rulers have a right to be afraid, if God is promising this king the whole earth. What's left for them?
vs 9
Not only will they not rule, but it sounds like they are going to be subservient to yet another under God. Not attractive to kings.
I remember in youth group Cynthia misreading this verse as 'dashed them with pottery', so now God forever rains down earthen jugs on the disobedient in my mind.
vs 10
So now the rulers are warned. They are warned to be wise. The ultimate wisdom of the OT (and NT) is the fear of the Lord. Not just terror at him taking away their power. Instead, the righteous awe of God for him being God.
vs 11
What did I say about fear? Here it is. Serving with fear and celebrating with trembling. It's not about being afraid because the king is going to kill you (sometimes that might be the case - say if your king was Josef Stalin). Instead, it is fearing the king purely because it is the king - a person of such great might and authority, that you are cowed just by their reputation.
But it's not a bad thing. It is a thing to celebrate. God in charge is the best thing we can hope for. Better than any of us in charge.
vs 12
I like how the TNIV puts this, because the 'lest he be angry' of the NIV is a holdover from the KJV, which is even worse, because you 'perish from the way' (whatever that means). In the NIV you are destroyed 'in your way' (I choose death by chocolate). In the TNIV 'you and your ways are destroyed' - ok, that holds the gravity I am looking for!
'Kiss the son' means swear fealty to him, like kissing his pinky ring. I don't know that they did the ring thing back then, but they did do the kiss thing.
Notice two more things. God's wrath - or the wrath of his son - can flare up in a moment. Sometimes you wonder whether God is ever going to punish someone for their evil. Well, he is incredibly patient, but you can't let that be your guiding principe. Angry stuff is all the more angry when it flares up suddenly. Much better to be blessed by taking refuge in the son - a very interesting NT allusion.
vs 1
It's a rhetorical question, which gets answered in the rest of the song. Very poetic.
vs 2
The TNIV here is far less wordy than the NIV. It does make it clear that kings and rulers together are against God and his anointed, which the other translations all struggle with a little. Who is God's anointed? I am guessing it is the king of Israel.
Of course, the messianic reference cannot be escaped here either.
vs 3
So the kings and rulers of earth are under the dominion of God and his anointed, but they want to rebel, break free.
vs 4
God actually scoffs at such talk. We don't often think of God laughing and scoffing at the foolishness of mankind. But he does. Or at least according to Psalm 2 he does. I don't think people like the idea of God mocking them. But Jesus mocked the Pharisees when they said stupid things.
vs 5
It's not a gentle "oh look at the silly children" laughter, it is an angry scoffing "Ha Ha Ha! You will never defeat me fools!" laughter. It rebukes them, it scares them. And so does his actual message, which is...
vs 6
Why is this such a scary message? Because for all these kings and rulers, leadership is what they have. They are in charge. But God says to them "you're not in charge at all. I place kings. And I have a chosen king, and I have placed him on my holy place".
vs 7
To this king, God makes a promise of relationship - a father/son relationship, which is probably the most important relationship in that culture - it is the relationship of inheritance.
vs 8
The other rulers have a right to be afraid, if God is promising this king the whole earth. What's left for them?
vs 9
Not only will they not rule, but it sounds like they are going to be subservient to yet another under God. Not attractive to kings.
I remember in youth group Cynthia misreading this verse as 'dashed them with pottery', so now God forever rains down earthen jugs on the disobedient in my mind.
vs 10
So now the rulers are warned. They are warned to be wise. The ultimate wisdom of the OT (and NT) is the fear of the Lord. Not just terror at him taking away their power. Instead, the righteous awe of God for him being God.
vs 11
What did I say about fear? Here it is. Serving with fear and celebrating with trembling. It's not about being afraid because the king is going to kill you (sometimes that might be the case - say if your king was Josef Stalin). Instead, it is fearing the king purely because it is the king - a person of such great might and authority, that you are cowed just by their reputation.
But it's not a bad thing. It is a thing to celebrate. God in charge is the best thing we can hope for. Better than any of us in charge.
vs 12
I like how the TNIV puts this, because the 'lest he be angry' of the NIV is a holdover from the KJV, which is even worse, because you 'perish from the way' (whatever that means). In the NIV you are destroyed 'in your way' (I choose death by chocolate). In the TNIV 'you and your ways are destroyed' - ok, that holds the gravity I am looking for!
'Kiss the son' means swear fealty to him, like kissing his pinky ring. I don't know that they did the ring thing back then, but they did do the kiss thing.
Notice two more things. God's wrath - or the wrath of his son - can flare up in a moment. Sometimes you wonder whether God is ever going to punish someone for their evil. Well, he is incredibly patient, but you can't let that be your guiding principe. Angry stuff is all the more angry when it flares up suddenly. Much better to be blessed by taking refuge in the son - a very interesting NT allusion.
Tuesday, October 16, 2007
Psalm 1
No, I haven't gone crazy. I certainly won't do every psalm in a row.
vs 1
Wow, the TNIV scholars really went to town on Psalm 1. Who doesn't fondly remember those poetic words of the opening of the book of Psalms, as read by Don Carson on numerous occasions? I think the TNIV is more easily understandable, but it does lose a bit more of the poetry. I suppose it is a worthwhile sacrifice.
Anyway, whereas I might have tried to better explain the NIV ("stand in the way" means something completely different idiomatically to us), the TNIV expresses it perfectly. It describes how blessed those are who aren't being or acting wicked.
vs 2
So contrasted with those who might be or act wicked are those who contemplate God's law and delight in it. They will be blessed. So blessing does not simply come to those who are not openly wicked, but to those who delight in God's law and are active - not just in deed either, but in thought.
vs 3
What a lovely picture. Just imagine, if you will, that sugar is incredibly hard to come by, and so the most delectable and tasty thing around is fruit. Or imagine that chocolate grows on trees. Either way, this is not a blessing of sustenance, it is a blessing of prosperity. They are well resourced, well looked after, and they are productive. That is the result of a life which is spent contemplating and delighting in God's Word.
Is that so hard to believe?
vs 4
Chaff is basically the opposite of fruit. You would never eat it. Instead, it represents all the hard work you need to do just to get the grain to make your daily bread. It was separated with wind, hence the picture.
vs 5
"The judgement" is an interesting term. It gives judgement a sort of finality. There will be a final judgement, and in it the wicked won't stand. Apparently, there will also be an assembly of the righteous. I am assuming, because of the context, that this also is an eschatalogical thing. But it could well be that not only do the wicked fall in the final judgement, but they can't even stand among the righteous in this world. I lean towards the eschatalogical though.
vs 6
Well, several thousand years have passed since this psalm was penned, and the ways of the wicked have yet to be destroyed, so I am going to assume that will happen in the end times. But the Lord watches over the righteous now, and did then, and will continue to do so. The NASB and KJV use the term "know" instead of "watch over". I don't really find that helpful per se (I mean, if we read that simply, and we assume God knows everything, then it's pretty meaningless - so therefore it is more complicated, but not really expressed), but in combination with the term 'watch over', I think we get a better understanding of what is being said - that God keeps the righteous in mind, and regards them with special care.
vs 1
Wow, the TNIV scholars really went to town on Psalm 1. Who doesn't fondly remember those poetic words of the opening of the book of Psalms, as read by Don Carson on numerous occasions? I think the TNIV is more easily understandable, but it does lose a bit more of the poetry. I suppose it is a worthwhile sacrifice.
Anyway, whereas I might have tried to better explain the NIV ("stand in the way" means something completely different idiomatically to us), the TNIV expresses it perfectly. It describes how blessed those are who aren't being or acting wicked.
vs 2
So contrasted with those who might be or act wicked are those who contemplate God's law and delight in it. They will be blessed. So blessing does not simply come to those who are not openly wicked, but to those who delight in God's law and are active - not just in deed either, but in thought.
vs 3
What a lovely picture. Just imagine, if you will, that sugar is incredibly hard to come by, and so the most delectable and tasty thing around is fruit. Or imagine that chocolate grows on trees. Either way, this is not a blessing of sustenance, it is a blessing of prosperity. They are well resourced, well looked after, and they are productive. That is the result of a life which is spent contemplating and delighting in God's Word.
Is that so hard to believe?
vs 4
Chaff is basically the opposite of fruit. You would never eat it. Instead, it represents all the hard work you need to do just to get the grain to make your daily bread. It was separated with wind, hence the picture.
vs 5
"The judgement" is an interesting term. It gives judgement a sort of finality. There will be a final judgement, and in it the wicked won't stand. Apparently, there will also be an assembly of the righteous. I am assuming, because of the context, that this also is an eschatalogical thing. But it could well be that not only do the wicked fall in the final judgement, but they can't even stand among the righteous in this world. I lean towards the eschatalogical though.
vs 6
Well, several thousand years have passed since this psalm was penned, and the ways of the wicked have yet to be destroyed, so I am going to assume that will happen in the end times. But the Lord watches over the righteous now, and did then, and will continue to do so. The NASB and KJV use the term "know" instead of "watch over". I don't really find that helpful per se (I mean, if we read that simply, and we assume God knows everything, then it's pretty meaningless - so therefore it is more complicated, but not really expressed), but in combination with the term 'watch over', I think we get a better understanding of what is being said - that God keeps the righteous in mind, and regards them with special care.
Monday, October 15, 2007
Ephesians chapter 6
vs 13
When is the day of evil? Is it the same as the day of the Lord? Or is it another time? Earlier, Paul said the days themselves were evil, so I am assuming this is an ongoing thing.
The purpose of this armour, overall, is to stand firm in Christ. That's worth remembering.
vs 14-17
There isn't a whole lot I can say about this list. I could do the typical sermon thing and explain why truth holds your pants up and righteousness is armour. I'm not sure how valid this is. Some make more sense than others. What I do know is true is that all of these things are of value to the Christian life, and useful in spiritual warfare. Truth, righteousness, readiness, faith, salvation and the Word of God (which I generally read as the gospel). Not what we would seek to fight a battle with, but I guess spiritual warfare is not what we would expect either.
vs 18
Prayer is another vital part of this mission. Not just prayer for yourself, but prayer for all of God's people. 'Be alert' may as well say 'keep informed about what the rest of the church is doing' so that you can pray for them.
vs 19
Paul in particular wants prayer for words. I think sometimes I just assume the words I am using are right - rather than relying on God to provide them like he provides everything else.
vs 20
Paul does not even think that his fearlessness comes from himself, but indeed he also wants prayer that he can continue in that frame of mind.
vs 21
And what a loss to us not to have his words. But it does show that, though what we have is valuable, the 1st century church did have access to word of mouth information that we don't.
vs 22
I assume he was carrying this letter. Introducing the letter bearer is a not uncommon thing in the ancient world.
vs 23
The TNIV adds sisters. Which makes me realise just how much I value functionally equivalent translations.
vs 24
Let's hope we all do.
When is the day of evil? Is it the same as the day of the Lord? Or is it another time? Earlier, Paul said the days themselves were evil, so I am assuming this is an ongoing thing.
The purpose of this armour, overall, is to stand firm in Christ. That's worth remembering.
vs 14-17
There isn't a whole lot I can say about this list. I could do the typical sermon thing and explain why truth holds your pants up and righteousness is armour. I'm not sure how valid this is. Some make more sense than others. What I do know is true is that all of these things are of value to the Christian life, and useful in spiritual warfare. Truth, righteousness, readiness, faith, salvation and the Word of God (which I generally read as the gospel). Not what we would seek to fight a battle with, but I guess spiritual warfare is not what we would expect either.
vs 18
Prayer is another vital part of this mission. Not just prayer for yourself, but prayer for all of God's people. 'Be alert' may as well say 'keep informed about what the rest of the church is doing' so that you can pray for them.
vs 19
Paul in particular wants prayer for words. I think sometimes I just assume the words I am using are right - rather than relying on God to provide them like he provides everything else.
vs 20
Paul does not even think that his fearlessness comes from himself, but indeed he also wants prayer that he can continue in that frame of mind.
vs 21
And what a loss to us not to have his words. But it does show that, though what we have is valuable, the 1st century church did have access to word of mouth information that we don't.
vs 22
I assume he was carrying this letter. Introducing the letter bearer is a not uncommon thing in the ancient world.
vs 23
The TNIV adds sisters. Which makes me realise just how much I value functionally equivalent translations.
vs 24
Let's hope we all do.
Sunday, October 14, 2007
Ephesians chapter 6
vs 1
Extending the idea of a family and how to treat each other within that family, we have children obeying their parents. What is interesting is that Paul doesn't go outside a 'nuclear' family.
vs 2-3
Paul now backs it up with some OT quoting. It is an interesting point, about this being a commandment with a promise for a good life. I wonder why God sees the need for that promise to be there.
vs 4
I find this really cutting edge for the time period. I mean, children's rights are right here. That they are even mentioned in such a caring manner is pretty incredible to me.
vs 5
The slave/master relationship is a fairly complex one for us to understand, when we don't have it in our culture. The simple existence of this in the letter shows that slaves made up at least part of the early church in Ephesus.
vs 6
What this, and all the other commands in this section, really emphasise is the need for Christians to model Christ in their relationships, and to have Christ in the centre of your mind when doing everything.
vs 7-8
I just think it's worth noting that Paul extends this principle to all people, not just slaves. So a good work ethic is actually part of everyone's responsibility to Christ, not just workers.
vs 9
We all serve the same master, and as such are all slaves to him. You remember what happened in Jesus' story where one minion fights with another minion over owed money? Not good. Unfortunately, I think the religious right wing of Christianity has been so infected by the need for employer's rights that they have forgotten about the fact that employees are actually not as well off. Of course, in a perfect world, the workers would work hard, and the employers would give them what they deserve and treat them fairly - pretty obvious we don't live there, isn't it?
vs 10
How many different ways can you say strong?
vs 11
It has been a little bit of an undercurrent throughout the book, but Paul makes clear here that the Christian will combat forces of spiritual evil. And for that, you need spiritual defense and offense.
vs 12
The heavenly realms, remember, is not heaven - it is a description of the spiritual plane, where evil also exists. This is the plane on which humans are powerless. I mean, we can't even see it! Which is why we need to rely on God and his power to help us in our battles there. That in itself shows us how important the spiritual realm is - that it forces us into needing God utterly.
Extending the idea of a family and how to treat each other within that family, we have children obeying their parents. What is interesting is that Paul doesn't go outside a 'nuclear' family.
vs 2-3
Paul now backs it up with some OT quoting. It is an interesting point, about this being a commandment with a promise for a good life. I wonder why God sees the need for that promise to be there.
vs 4
I find this really cutting edge for the time period. I mean, children's rights are right here. That they are even mentioned in such a caring manner is pretty incredible to me.
vs 5
The slave/master relationship is a fairly complex one for us to understand, when we don't have it in our culture. The simple existence of this in the letter shows that slaves made up at least part of the early church in Ephesus.
vs 6
What this, and all the other commands in this section, really emphasise is the need for Christians to model Christ in their relationships, and to have Christ in the centre of your mind when doing everything.
vs 7-8
I just think it's worth noting that Paul extends this principle to all people, not just slaves. So a good work ethic is actually part of everyone's responsibility to Christ, not just workers.
vs 9
We all serve the same master, and as such are all slaves to him. You remember what happened in Jesus' story where one minion fights with another minion over owed money? Not good. Unfortunately, I think the religious right wing of Christianity has been so infected by the need for employer's rights that they have forgotten about the fact that employees are actually not as well off. Of course, in a perfect world, the workers would work hard, and the employers would give them what they deserve and treat them fairly - pretty obvious we don't live there, isn't it?
vs 10
How many different ways can you say strong?
vs 11
It has been a little bit of an undercurrent throughout the book, but Paul makes clear here that the Christian will combat forces of spiritual evil. And for that, you need spiritual defense and offense.
vs 12
The heavenly realms, remember, is not heaven - it is a description of the spiritual plane, where evil also exists. This is the plane on which humans are powerless. I mean, we can't even see it! Which is why we need to rely on God and his power to help us in our battles there. That in itself shows us how important the spiritual realm is - that it forces us into needing God utterly.
Saturday, October 13, 2007
Ephesians chapter 5
vs 23
For all I could say about this verse, I would like to point out that Paul doesn't fall back on creation principles here, but on the principle of Christ's headship. It doesn't make the conclusion any different, but it might make other assumptions different.
vs 24
Marriage then becomes less a picture of creation (and more regularly the fall, with one in dominance over the other), and more a picture of Christ's sacrificial love (with one in submission to the other). Again - same result, but different reason.
vs 25
People say that this is the harder command - I say baloney. So much easier to love your wife than to submit to someone else. We husbands are called to submit anyway (don't forget verse 21), but loving your wife as Christ loved the church is still not as big a difficulty I think.
vs 26
This verse does indicate a form of spiritual responsibility for the growth and maturity of your wife.
vs 27
Remember, this is a picture of what Christ did for Christians, and as such husbands aren't going to be able to do it as well as Christ did. But the purpose is still important. It doesn't mean preaching sermons to your wife, at least in my opinion, but it does mean encouraging her to go to BSF or KYB or similar, and looking after children while she does so if necessary.
vs 28-29
Paul here is agreeing with me - how hard is it to look after our own bodies? Well, that's what it should be like looking after a wife.
And Christ sees his own responsibility for the church - to feed it and take care of it.
vs 30
Again, the unity of the church is paramount here. Paul can't escape from its importance even while teaching about marriage.
vs 31
Well known verse from Genesis.
vs 32
This is a profound mystery indeed! Understand what Paul is doing here. He is not saying that the more recent is an allegory of a past truth, but instead is saying that the past state is a reflection of an eternal truth!
Remember that marriage is not an eternal union (according to Jesus), but Christ's unity with the church is eternal. It is the eternal which is the truth, and the temporary which is the picture.
vs 33
But Paul hastens to add that even though marriage is temporary it is still in existence, so make sure you both respect your respective sides of the bargain.
For all I could say about this verse, I would like to point out that Paul doesn't fall back on creation principles here, but on the principle of Christ's headship. It doesn't make the conclusion any different, but it might make other assumptions different.
vs 24
Marriage then becomes less a picture of creation (and more regularly the fall, with one in dominance over the other), and more a picture of Christ's sacrificial love (with one in submission to the other). Again - same result, but different reason.
vs 25
People say that this is the harder command - I say baloney. So much easier to love your wife than to submit to someone else. We husbands are called to submit anyway (don't forget verse 21), but loving your wife as Christ loved the church is still not as big a difficulty I think.
vs 26
This verse does indicate a form of spiritual responsibility for the growth and maturity of your wife.
vs 27
Remember, this is a picture of what Christ did for Christians, and as such husbands aren't going to be able to do it as well as Christ did. But the purpose is still important. It doesn't mean preaching sermons to your wife, at least in my opinion, but it does mean encouraging her to go to BSF or KYB or similar, and looking after children while she does so if necessary.
vs 28-29
Paul here is agreeing with me - how hard is it to look after our own bodies? Well, that's what it should be like looking after a wife.
And Christ sees his own responsibility for the church - to feed it and take care of it.
vs 30
Again, the unity of the church is paramount here. Paul can't escape from its importance even while teaching about marriage.
vs 31
Well known verse from Genesis.
vs 32
This is a profound mystery indeed! Understand what Paul is doing here. He is not saying that the more recent is an allegory of a past truth, but instead is saying that the past state is a reflection of an eternal truth!
Remember that marriage is not an eternal union (according to Jesus), but Christ's unity with the church is eternal. It is the eternal which is the truth, and the temporary which is the picture.
vs 33
But Paul hastens to add that even though marriage is temporary it is still in existence, so make sure you both respect your respective sides of the bargain.
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