04/30/10

Romans 14-16

In chapter fourteen, Paul preaches to the Romans about being accomodating to one another's differences "without passing judgment on disputable matters," instead being careful "not to put any stumbling block or obstacle in your brother's way." He tells them that he is convinced that "no food is unclean in itself but if anyone regards something as unclean, then for him it is unclean." They should not be overly concerned with others' dietary habits because "the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit...anyone who serves Christ in this way is pleasing to God and approved by men." This continues in chapter fifteen with his exhortation that those "who are strong ought to bear with the failings of the weak and not to please ourselves." He prays that God will give them "a spirit of unity among yourselves as you follow Christ Jesus," and tells them that "Christ accepted you, in order to bring praise to God." "For I tell you that Christ has become a servant of the Jews on behalf of God's truth, to confirm the promises made to the patriarchs so that the Gentiles may glorify God his mercy." He tells thems that he is convinced that they are "full of goodness, complete in knowledge and competent to instruct one another." He acknowledges that he has "written boldly on some points" and he did so "because of the grace that God gave [him] to be a minister of Christ Jesus to the Gentiles."

He finishes chapter fifteen by sharing his plan to go to Spain and his hope and intention of visiting them while passing through. At the time, however, he was on his way to Jerusalem "in the service of the Saints there." He urges them to pray for him. In chapter sixteen, he closes with specific greetings to individuals, such as "our sister Phoebe, a servant of the church in Cenchrea." He warns them "to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned." He shares with them the greetings of Timothy and three of his (Paul's) relatives, and we learn that Tertius was the scribe who wrote down the letter. He ends with a benediction.

Thoughts, questions, issues

• A wonderful sermon throughout, in this letter Paul lays out the fundamental beliefs of the church. Jesus died on the cross in atonement for our sins, and through his sacrifice, we are all saved for life with God. There's no question why this is such a treasured letter, and why it has pride of place as the first canonical epistle.
• One of the things that I love about this epistle is the closing passage with the individual greetings and the scribal acknowledgement. It bears all of the unmistakeable accents of historical accuracy. And we know that Paul got to Rome in the early 60s AD, within 30-35 years after the crucifixion. This all makes for a compelling counter-argument against the position that the doctrines of Christ as the son of God, salvation through the taking on of sins for mankind and salvation by faith are late additions and corruptions.

Proverbs 31

The last chapter of the book of Proverbs begins with these "sayings of King Lemuel," and ends with an "Epilogue: The Wife of Noble Character." The eight verses attributed to Lemuel are fairly standard proverbial material - "speak up for those who cannot speak for themselves, for the rights of all who are destitute" - albeit too short to really make much of. They are clearly presented as things that "his mother taught him."

The Epilogue is as set of sayings on the activities and virtues which mark a wife as being of noble character, and the benefits that accrue to her and her family as a result of those activities and virtues. And, as the book started with the fear of the Lord associated with wisdom, so it ends, as the penultimate verse reads "Charm is deceptive, and beauty is fleeting; but a woman who fears the LORD is to be praised."

Proverbs 31
Sayings of King Lemuel
1 The sayings of King Lemuel—an oracle his mother taught him:

2 "O my son, O son of my womb,
O son of my vows,

3 do not spend your strength on women,
your vigor on those who ruin kings.

4 "It is not for kings, O Lemuel—
not for kings to drink wine,
not for rulers to crave beer,

5 lest they drink and forget what the law decrees,
and deprive all the oppressed of their rights.

6 Give beer to those who are perishing,
wine to those who are in anguish;

7 let them drink and forget their poverty
and remember their misery no more.

8 "Speak up for those who cannot speak for themselves,
for the rights of all who are destitute.

9 Speak up and judge fairly;
defend the rights of the poor and needy."


Epilogue: The Wife of Noble Character

10 A wife of noble character who can find?
She is worth far more than rubies.

11 Her husband has full confidence in her
and lacks nothing of value.

12 She brings him good, not harm,
all the days of her life.

13 She selects wool and flax
and works with eager hands.

14 She is like the merchant ships,
bringing her food from afar.

15 She gets up while it is still dark;
she provides food for her family
and portions for her servant girls.

16 She considers a field and buys it;
out of her earnings she plants a vineyard.

17 She sets about her work vigorously;
her arms are strong for her tasks.

18 She sees that her trading is profitable,
and her lamp does not go out at night.

19 In her hand she holds the distaff
and grasps the spindle with her fingers.

20 She opens her arms to the poor
and extends her hands to the needy.

21 When it snows, she has no fear for her household;
for all of them are clothed in scarlet.

22 She makes coverings for her bed;
she is clothed in fine linen and purple.

23 Her husband is respected at the city gate,
where he takes his seat among the elders of the land.

24 She makes linen garments and sells them,
and supplies the merchants with sashes.

25 She is clothed with strength and dignity;
she can laugh at the days to come.

26 She speaks with wisdom,
and faithful instruction is on her tongue.

27 She watches over the affairs of her household
and does not eat the bread of idleness.

28 Her children arise and call her blessed;
her husband also, and he praises her:

29 "Many women do noble things,
but you surpass them all."

30 Charm is deceptive, and beauty is fleeting;
but a woman who fears the LORD is to be praised.

31 Give her the reward she has earned,
and let her works bring her praise at the city gate.

04/29/10

Romans 12-13

In chapter twelve, Paul urges the Romans to "offer your bodies as living sacrifices, holy and pleasing to God." They are not to "conform any longer to the pattern of this world, but be transformed by the renewing of your mind." Then he instructs them, through the rest of the chapter, of what that means, and exhorts them to live that way. He urges them to be modest and sober of judgement, analogizing that each of them is like a part of a body, serving a function that the body needs, and together "in Christ we who are many form one body, and each member belongs to all the others." Each man's gift should be used in God's service appropriately. They should "hate what is evil; cling to what is good...bless those who persecute you...do not repay anyone evil for evil." In this way, they will "not be overcome by evil, but overcome evil with good."

In chapter thirteen, he tells them that they should submit to the governing authorities, because "the authorities that exist have been established by God." He tells them to pay taxes if they owe them; "if respect, then respect; if honor, then honor." They want to have no outstanding debts, except the ever-present debt to love one another. All of the commandments are "summed up" in that rule - "love your neighbor as yourself." And he tells them that the hour of their salvation "is nearer now than when we first believed" so they need to "wake up from your slumber" and "clothe yourselves with the Lord Jesus Christ.

Thoughts, questions, issues

• Chapter twelve is a clear behavioral sermon. Do this, not that, think this, not that. It's like some passages of Proverbs, but he doesn't use metaphor.
• I know that one isn't to pick and choose. But I think that Paul was just wrong about earthly governing authorities. There are a great many of them that have been, and should have been, resisted, not submitted to.

Proverbs 30

These verses are attributed to "Agur son of Jakeh—an oracle." And it does not read like much of the rest of the book. This is a prophetic section, not, as is the case of most of the books, verses of unconnected words of wisdom. Some of this is very interesting, as he keeps putting out lists of "three things...four things."

Proverbs 30
Sayings of Agur
1 The sayings of Agur son of Jakeh—an oracle:
This man declared to Ithiel,
to Ithiel and to Ucal:

2 "I am the most ignorant of men;
I do not have a man's understanding.

3 I have not learned wisdom,
nor have I knowledge of the Holy One.

4 Who has gone up to heaven and come down?
Who has gathered up the wind in the hollow of his hands?
Who has wrapped up the waters in his cloak?
Who has established all the ends of the earth?
What is his name, and the name of his son?
Tell me if you know!

5 "Every word of God is flawless;
he is a shield to those who take refuge in him.

6 Do not add to his words,
or he will rebuke you and prove you a liar.

7 "Two things I ask of you, O LORD;
do not refuse me before I die:

8 Keep falsehood and lies far from me;
give me neither poverty nor riches,
but give me only my daily bread.

9 Otherwise, I may have too much and disown you
and say, 'Who is the LORD ?'
Or I may become poor and steal,
and so dishonor the name of my God.

10 "Do not slander a servant to his master,
or he will curse you, and you will pay for it.

11 "There are those who curse their fathers
and do not bless their mothers;

12 those who are pure in their own eyes
and yet are not cleansed of their filth;

13 those whose eyes are ever so haughty,
whose glances are so disdainful;

14 those whose teeth are swords
and whose jaws are set with knives
to devour the poor from the earth,
the needy from among mankind.

15 "The leech has two daughters.
'Give! Give!' they cry.
"There are three things that are never satisfied,
four that never say, 'Enough!':

16 the grave, the barren womb,
land, which is never satisfied with water,
and fire, which never says, 'Enough!'

17 "The eye that mocks a father,
that scorns obedience to a mother,
will be pecked out by the ravens of the valley,
will be eaten by the vultures.

18 "There are three things that are too amazing for me,
four that I do not understand:

19 the way of an eagle in the sky,
the way of a snake on a rock,
the way of a ship on the high seas,
and the way of a man with a maiden.

20 "This is the way of an adulteress:
She eats and wipes her mouth
and says, 'I've done nothing wrong.'

21 "Under three things the earth trembles,
under four it cannot bear up:

22 a servant who becomes king,
a fool who is full of food,

23 an unloved woman who is married,
and a maidservant who displaces her mistress.

24 "Four things on earth are small,
yet they are extremely wise:

25 Ants are creatures of little strength,
yet they store up their food in the summer;

26 coneys are creatures of little power,
yet they make their home in the crags;

27 locusts have no king,
yet they advance together in ranks;

28 a lizard can be caught with the hand,
yet it is found in kings' palaces.

29 "There are three things that are stately in their stride,
four that move with stately bearing:

30 a lion, mighty among beasts,
who retreats before nothing;

31 a strutting rooster, a he-goat,
and a king with his army around him.

32 "If you have played the fool and exalted yourself,
or if you have planned evil,
clap your hand over your mouth!

33 For as churning the milk produces butter,
and as twisting the nose produces blood,
so stirring up anger produces strife."

04/26/10

Romans 6-8

Having just told them that "as sin increased, grace increased all the more," Paul starts Romans 6 by asking "shall we go on sinning so that grace may increase," and quickly answers, "by no means!" Instead, he tells them, they have "died to sin" and "just as Christ was raised from the dead through the glory of the Father, we too may live a new life." He therefore encourages them to "count yourselves dead to sin but alive to God in Christ Jesus" and not to "let sin reign in your mortal body." He tells them that they are "not under law, but under grace." That is "by no means" reason to sin, though. They are now "slaves to righteousness" rather than sin. And the benefit leads to holiness "and the result is eternal life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord."

In chapter seven, he analogizes their situation to that of a woman whose husband died. While he lived, she could not marry another man by law, but when he has died, she is no longer under that law. Likewise, the Christians have died to the law "through the body of Christ, that you might belong to another." They have been released from the law, from the "old way of the written code" to serve "in the new way of the Spirit." He tells them that the law is not sin, but it reveals sin, and sin "deceived me, and through the commandment put me to death." But the law is spiritual, and Paul tells them that he is unspiritual, "sold as a slave to sin... if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it." He considers himself a "slave to God's law" in his mind, but "in the sinful natiure a slave to the law of sin."

In chapter eight, he tells them that "through Christ Jesus the law of the Spirit of life set me free from the law of sin and death." The law was powerless to set men free, but God did it by sending "his own Son in the likeness of sinful man to be a sin offering." He says that those who live according to sinful nature have their minds set on sin, but those who "live in accordance with the Spirit have their minds set on what the Spirit desires." They have an obligation, he tells them, to live according to the Spirit, which "testifies with our spirit that we are God's children." He tells them that their present sufferings aren't worth comparing to the glory that will be revealed in them and says that all of creation "has been groaning as in the pains of childbirth right up to the present time." He says that "we know that in all things God works for the good of those who love him." And he introduces the concept of predestination, saying that "those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers."

Thoughts, questions, issues

• This passage contains, if I'm not mistaken, the first words on predestination in the New Testament. As always, the term raises questions. How does predestination exist with free will? If faith saves, can it save someone who hasn't been predetermined to be saved? If one is not predestined but then has faith, is the faith in vain? I'm not going to pretend that there are easy questions to any of these, despite the fact that people have been asking them, well, since Paul wrote this, at least. I am not a predestinationist, myself.
• One can make a case that, if increasing sin increases grace even more, then sinning is a good thing. Paul is quick to knock that one down.

Proverbs 29:1-14

By justice a king gives a country stability, but one who is greedy for bribes tears it down....If a king judges the poor with fairness, his throne will always be secure

Those verses reference "kings," but it really works for anyone in a position of power. Success is much more likely when one is just and fair with subordinates.

Proverbs 29

1 A man who remains stiff-necked after many rebukes
will suddenly be destroyed—without remedy.

2 When the righteous thrive, the people rejoice;
when the wicked rule, the people groan.

3 A man who loves wisdom brings joy to his father,
but a companion of prostitutes squanders his wealth.

4 By justice a king gives a country stability,
but one who is greedy for bribes tears it down.

5 Whoever flatters his neighbor
is spreading a net for his feet.

6 An evil man is snared by his own sin,
but a righteous one can sing and be glad.

7 The righteous care about justice for the poor,
but the wicked have no such concern.

8 Mockers stir up a city,
but wise men turn away anger.

9 If a wise man goes to court with a fool,
the fool rages and scoffs, and there is no peace.

10 Bloodthirsty men hate a man of integrity
and seek to kill the upright.

11 A fool gives full vent to his anger,
but a wise man keeps himself under control.

12 If a ruler listens to lies,
all his officials become wicked.

13 The poor man and the oppressor have this in common:
The LORD gives sight to the eyes of both.

14 If a king judges the poor with fairness,
his throne will always be secure.

04/25/10

Romans 4-5

In chapter four, Paul continues his discussion of the importance of faith by citing Abraham, who "believed God, and it was credited to him as righteousness." He contrasts justification to wages, which are "not credited to [a man] as a gift, but as an obligation." Likewise, he says, "to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness." He cites the psalms, where we are told that "blessed is the man whose sins the Lord will never count against him." And then he asks whether this blessing is only for the circumcised. No, he says, for Abraham's faith was counted as righteousness "not after [circumcision], but before!" In this way, Abraham is the father, not only of the circumcised (the Jews) but the uncircumcised, those who believed without circumcision. After all, "It was not through law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith." So the promise of the Gospel comes by faith, not by the law, not by works. "Jesus our Lord ... was delivered over to death for our sins and was raised to life for our justification."

Chapter five continues, "since we have been justified through faith, we[e]have peace with God through our Lord Jesus Christ." We rejoice in our hope of the glory of God, but also in our sufferings "because we know that suffering produces perseverance; 4perseverance, character; and character, hope." He comments on the power of Jesus' action, noting that one might occasionally see someone die for a good man, but "while we were still sinners, Christ died for us." So "we have now been justified by his blood" and "reconciled to [God] through the death of his Son." So just as sin entered the world through one man, Adam, and death came with it, so in Christ all men are saved, "so also the result of one act of righteousness was justification that brings life for all men."

Thoughts, questions, issues

• Want to know what Paul believed the Gospel said? You really don't have to go looking any further for it than this. This is very likely not the earliest epistle composed, but it's easy to understand why it gets pride of place as the first one in the canon. Paul, who was spoken to directly by Jesus, who evangelized the Gentiles, tells us that Jesus died for our sins and we are justified not by any actions we can take, but by the action he has already taken, and our faith in him. There's no sugar-coating here, no wishy-washiness or "mights" or "maybes." This is it, the Gospel, fully formed within a generation of the crucifixion.

Proverbs 28:15-28

There is a theme running through this set of proverbs. "He who hates ill-gotten gain will enjoy a long life...one who chases fantasies will have his fill of poverty...one eager to get rich will not go unpunished...stingy man is eager to get rich and is unaware that poverty awaits him...greedy man stirs up dissension...who gives to the poor will lack nothing..." Note that the condemnation here is not to one who succeeds and accumulates wealth, for "he who works his land will have abundant food," but to those who are "greedy" or "stingy." Those who are "eager to get rich." These people are focused on the wrong thing. It's a focus on material wealth over the love of God.

Proverbs 28:15-28 (New International Version)

15 Like a roaring lion or a charging bear
is a wicked man ruling over a helpless people.

16 A tyrannical ruler lacks judgment,
but he who hates ill-gotten gain will enjoy a long life.

17 A man tormented by the guilt of murder
will be a fugitive till death;
let no one support him.

18 He whose walk is blameless is kept safe,
but he whose ways are perverse will suddenly fall.

19 He who works his land will have abundant food,
but the one who chases fantasies will have his fill of poverty.

20 A faithful man will be richly blessed,
but one eager to get rich will not go unpunished.

21 To show partiality is not good—
yet a man will do wrong for a piece of bread.

22 A stingy man is eager to get rich
and is unaware that poverty awaits him.

23 He who rebukes a man will in the end gain more favor
than he who has a flattering tongue.

24 He who robs his father or mother
and says, "It's not wrong"—
he is partner to him who destroys.

25 A greedy man stirs up dissension,
but he who trusts in the LORD will prosper.

26 He who trusts in himself is a fool,
but he who walks in wisdom is kept safe.

27 He who gives to the poor will lack nothing,
but he who closes his eyes to them receives many curses.

28 When the wicked rise to power, people go into hiding;
but when the wicked perish, the righteous thrive.

04/23/10

Romans 1-3

Paul begins his epistle to the Romans with prayers and greetings, and expressed a desire to visit the church in Rome. He praises them for their "faith is being reported all over the world" and tells them that they are in his prayers "at all times" and he prays that "at last by God's will the way may be opened for me to come to you." He wants to see them to "impart to you some spiritual gift" and they and he "may be mutually encouraged by each other's faith." And he tells them that he is eager to preach the gospel in Rome, and that he is "not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes." Then he spends the rest of the first chapter talking about God's wrath, about those who "neither glorified him...nor gave thanks to him" and how they were fools that God allowed to follow their own folly unto destruction.

Chapter two continues on the same theme, and tells them that anyone passing judgment on another condemns himself "because you who pass judgment do the same things." Stubborness and unrepentence "are storing up wrath against yourself for the day of God's wrath." And he begins talking of the law, telling them that "all who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law." Hearing the law doesn't make one righteous in God's sight, but obeying it. And those who do what the law says, even Gentiles who don't have the law, "show that the requirements of the law are written on their hearts" and will be judged accordingly "on the day when God will judge men's secrets through Jesus Christ." The law only has value, he tells them, only for those that obey it, but those who have the law and break it are condemned as if they never had it. "A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit."

In chapter three, he asserts that there is, nevertheless, advantage in being a Jew, because "they have been entrusted with the very words of God." God righteousness is even clearer in the reflection of our unrighteousness, but that doesn't excuse us for it - we should never say "let us do evil that good may result." But Jew and Gentile alike are under sin, and "no one will be declared righteous in his sight by observing the law" but the law makes us aware of our sin. And he finishes the chapter with the argument that righteousness "comes from God through faith in Jesus Christ to all who believe...we maintain that a man is justified by faith apart from observing the law." And God is the God of the gentiles also, "since there is only one God."

Thoughts, questions, issues

• One of the things that Paul does in the opening chapter is make the general revelation argument. "Since the creation of the world God's invisible qualities — his eternal power and divine nature — have been clearly seen, being understood from what has been made, so that men are without excuse."
• As I noted during the discussion of Galatians, Paul is the "faith" writer of the New Testament. It all comes down to faith with him, faith rather than works, faith rather than law.

Proverbs 28:1-14

The book of proverbs tells us, very early, that "the fear of the Lord is the beginning of wisdom." It's a theme that runs all the way through it, as we see here in chapter 28: "Blessed is the man who always fears the LORD, but he who hardens his heart falls into trouble."

Proverbs 28

1 The wicked man flees though no one pursues,
but the righteous are as bold as a lion.

2 When a country is rebellious, it has many rulers,
but a man of understanding and knowledge maintains order.

3 A ruler who oppresses the poor
is like a driving rain that leaves no crops.

4 Those who forsake the law praise the wicked,
but those who keep the law resist them.

5 Evil men do not understand justice,
but those who seek the LORD understand it fully.

6 Better a poor man whose walk is blameless
than a rich man whose ways are perverse.

7 He who keeps the law is a discerning son,
but a companion of gluttons disgraces his father.

8 He who increases his wealth by exorbitant interest
amasses it for another, who will be kind to the poor.

9 If anyone turns a deaf ear to the law,
even his prayers are detestable.

10 He who leads the upright along an evil path
will fall into his own trap,
but the blameless will receive a good inheritance.

11 A rich man may be wise in his own eyes,
but a poor man who has discernment sees through him.

12 When the righteous triumph, there is great elation;
but when the wicked rise to power, men go into hiding.

13 He who conceals his sins does not prosper,
but whoever confesses and renounces them finds mercy.

14 Blessed is the man who always fears the LORD,
but he who hardens his heart falls into trouble.

04/02/10

Galatians 4-6

Chapter four continues the discussion from chapter three about the inheritance of the promise to Abraham. He tells the Galatians that when "the heir is a child, he is no diffeent from a slave" because he is controlled by guardians and trustees, and that "we in slavery under the basic principles of the world" until that time when "God sent his Son, born of a woman, born under law, to redeem those under law, that we might receive the full rights of sons..." So, he tells them, they are no longer slaves but sons and heirs to the promise. When the "did not know God," they were "slaves to those who by nature are not gods." He asks why they would turn back to those times, and asserts that he is "perplexed about you!" He continues the heir analogy by discussing Sarah and Hagar, and how Isaac was heir to the promise and Ishmael was not, how "one covenant is from Mount Sinai [Hagar] and bears children who are to be slaves...but the Jerusalem that is above [Sarah] is free, and she is our mother." He tells them that they, "like Isaac, are children of promise."

In chapter five, he tells the Galatians not only that "Christ has set us free," but that "if you let yourselves be circumcised, Christ will be of no value to you at all." Those "who are trying to be justified by law...have fallen away from grace." He tells thems that the "were called to be free," and encourages them to love one another, not to keep "biting and devouring each other." They must "live by the spirit" rather than "gratify[ing] the desires of the sinful nature, for the sinful nature desires what is contrary to the Spirit." The acts of the sinful nature, he says, are obvious, and then lists many, and warns that "those who live like this will not inherit the kingdom of God." The fruit of the spirit, on the other hand, he also lists and says that "against such things there is no law" and that "since we live by the Spirit, let us keep in step with the Spirit."

In chapter six, he instructs them to "restore...gently" someone caught in sin, but also to "watch yourself, or also may be tempted." He tells them to carry one another's burden and "fulfill the law of Christ." He warns them that "if anyone thinks he is something when he is nothing, he deceives himself." Finally, he apparently wrote the last part himself instead of dictating, because he comment on "what large letters I use as I write to you with my own hand!" And tells them, again, that "neither circumcision nor uncircumcision means anything; what counts is a new creation."

Thoughts, questions, issues

• I've looked at a couple of things discussing the timing of this epistle, and its relationship to the first council in Jerusalem, and I don't know what the consensus position is. I can see it either pre-or-ante-dating, though it seems to me more likely that it predates it. Afterwards, it seems that there would like be less concern over the issue of circumcision, and that Paul might have referenced that decision in his letter. But I'm not at all certain.
• The whole epistle is, in fact, an argument against circumcision. Not, I think, for any inherent problems with the procedure, but to avoid the symbolic victory it would represent for that faction preaching that Christians must also be followers of the Mosaic law. That was a pressing concern, a major issue, and circumcision was one of, if not the single, most visible symbol of the two different positions.

Proverbs 19:1-14

Verses 5 and 9 here are almost identical: "A false witness will not go unpunished, and he who pours out lies will - not go free (5)/perish (9)." This is related to what I saw as the most prominent theme in chapter 18, and which we see again at the start of 19, "the tongue has the power of life and death..."

Proverbs 19

1 Better a poor man whose walk is blameless
than a fool whose lips are perverse.

2 It is not good to have zeal without knowledge,
nor to be hasty and miss the way.

3 A man's own folly ruins his life,
yet his heart rages against the LORD.

4 Wealth brings many friends,
but a poor man's friend deserts him.

5 A false witness will not go unpunished,
and he who pours out lies will not go free.

6 Many curry favor with a ruler,
and everyone is the friend of a man who gives gifts.

7 A poor man is shunned by all his relatives—
how much more do his friends avoid him!
Though he pursues them with pleading,
they are nowhere to be found. [a]

8 He who gets wisdom loves his own soul;
he who cherishes understanding prospers.

9 A false witness will not go unpunished,
and he who pours out lies will perish.

10 It is not fitting for a fool to live in luxury—
how much worse for a slave to rule over princes!

11 A man's wisdom gives him patience;
it is to his glory to overlook an offense.

12 A king's rage is like the roar of a lion,
but his favor is like dew on the grass.

13 A foolish son is his father's ruin,
and a quarrelsome wife is like a constant dripping.

14 Houses and wealth are inherited from parents,
but a prudent wife is from the LORD.

04/01/10

Galatians 1-3

Galatians is a letter that Paul wrote to the church Galatia. Which church, specifically, this epistle was aimed at is a matter for debate (there is a "north theory" and a "south theory"), but geographically, it was somewhere in Asia Minor, modern day Turkey, and dates to somewhere between 49 and 62 AD. After opening greetings, Paul immediately expresses surprise and disappointment that the Galatians are "so quickly deserting the one who called you by the grace of Christ and are turning to a different gospel." He tells them that if he were "still trying to please men, I would not be a servant of Christ," and that anyone teaching a different gospel, even "angel from heaven," should be condemned. The gospel he preached to them was "not something that man made up" but he "received it by revelation from Jesus Christ." He reminds them of his conversion story, and tells them that he didn't go to Jerusalem to meet Peter or see any of the other apostles until "after three years."

In chapter two, he talks about going to Jerusalem fourteen years later with Barnabas and Titus, and "set before them the gospel that I preach among the Gentiles...privately to those who seemed to be leaders." And that "those who seemed to be important...added nothing to my message," recognizing that he "had been entrusted with the task of preaching the gospel to the Gentiles, just as Peter had been to the Jews." He then relates a story of Peter coming to Antioch and eating with the Genitles, then "draw[ing] back and separat[ing] himself from the Gentiles because he was afraid of those who belonged to the circumcision group." Paul said that he had "opposed him to his face, because he was clearly in the wrong." Paul insists that "a man is not justified by observing the law, but by faith in Jesus Christ..for if righteousness could be gained through the law, Christ died for nothing!"

Chapter three continues the discussion of faith and the observance of the Mosaic law. Paul challenges them on how they received the holy spirit, "by observing the law, or by believing what you heard?" He chastises them for "trying to attain your goal by human effort." He tells them that those who believe "are children of Abraham," who "believed God, and it was credited to him as righteousness." He reminds them that God told Abraham that "all nations will be blessed through you." He tells them that those relying on observing the law are "under a curse" and that "no one is justified before God by the law." He points out to them that a human covenant, once established, cannot be "set aside or add[ed] to." He then says that the promise to Abraham, the covenant established by God, was to "Abraham and his seed" rather than "seeds." The promise, therefore, is not for many but for one, "who is Christ." He goes on to explain that by this he means that the law "introduced 430 years later" does not set aside the Abrahamic covenant or do away with the promise, "for if the inheritance depends on the law, then it no longer depends on a promise." The law, he tells them, "was added because of transgressions until the Seed to whom the promise referred had come." But clearly, the law cannot be "opposed to the promises of God." No, he tells them, "the law was put in charge to lead us to Christ that we might be justified by faith. Now that faith has come, we are no longer under the supervision of the law." And he tells them that "there is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham's seed, and heirs according to the promise."

Thoughts, questions, issues

• I'm certain that people have strong understandings or at least theories, about the "different gospel" that Paul refers to. I haven't done the research to address that question, so I don't know exactly what the context of the epistle is. Clearly, Paul has received reports which concern him about the behavior of some in the churches that he's planted.
  Having read through the first half of the book, it seems exceedingly likely to me that the "different gospel" which concerns Paul is a gospel of salvation through works and the law. I still don't know the source of that gospel, but I think it's reasonable to assume, based on what he writes, that that is the issue.
  
  And as you read this, you'll see that I write some of the comments before I get to the end of the reading and digest it all...
• As we saw in Acts, one of the early conflicts in the church was whether the Gospel was for those who lived by the law of Moses or for everyone, and whether Gentile converts needed to be circumcised and follow the dietary laws. Some said yes, others no, and the conflict between those groups can be seen in this epistle, in the story of Peter in Antioch.
• Another conflict, and not just in the early church, is between "faith" and "works." Paul is clearly, and very explicitly in this epistle, on the "faith" side of that argument. "If a law had been given that could impart life, then righteousness would certainly have come by the law."
• Paul tells the Galatians that ""no one is justified before God by the law," which is something I've mentioned a couple of times when discussing various psalms. The psalmist, on occasion, would justify himself before God "by the law," while Christians do not believe that is possible.
• It's not immediately obvious to me how to harmonize Paul's contention that "now that faith has come, we are no longer under the supervision of the law" with Jesus' statement that "until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished." I guess one could argue that the resurrection "accomplished everything" that needed to be accomplished, but whether that would have been Paul's contention or not, I've no idea.

Proverbs 18

Back to proverbs, and again, it's difficult to speak about passages or chapters. This particular set of verses does have a theme which appears in many of them, though.

A fool finds no pleasure in understanding but delights in airing his own opinions...The words of a man's mouth are deep waters... A fool's lips bring him strife, and his mouth invites a beating. A fool's mouth is his undoing, and his lips are a snare to his soul. The words of a gossip are like choice morsels; they go down to a man's inmost parts. He who answers before listening— that is his folly and his shame...The first to present his case seems right, till another comes forward and questions him...The tongue has the power of life and death, and those who love it will eat its fruit.

Emphasis mine, and I think it's the takeaway from this set of verses. The world we have been given is one in which communication takes place between people, interaction between people, via verbal communication. This was truer in the days before the press, of course, but it remains true today. What we say has an enormous impact on the people around us, and on ourselves. "The tongue has the power of life and death..."

03/17/10

Acts 26-28

In chapter 26, Agrippa tells Paul to speak for himself, and he begins by claiming that "according to the strictest sect of our religion, I lived as a Pharisee," and that he is on trial because of his "hope in what God has promised our fathers." He points out that the Jews are also hoping to see God's promise fulfilled, and working for that, and wonders why anyone should "consider it incredible that God raises the dead." He tells Agrippa of his work persecuting the church, and his conversion on the road to Damascus, and how he has "not [been] disobedient to the vision from heaven." When he told them that he proclaimed nothing beyond what Moses and the prophets would say, that "the Christ would suffer and, as the first to rise from the dead, would proclaim light to his own people and to the Gentiles," Festus interrupted him, telling him that he was insane. Agrippa agreed that he was "not doing anything that deserves death or imprisonment," and tells Festus that he could have been released if he hadn't appealed to Caesar.

In chapter 27, Paul sails for Rome with several traveling companions, including, apparently, Luke, a centurion named Julius and Aristarchus, "a Macedonian from Thessalonica." They stopped in Sidon and then continued their journey, but it was late in the year and "sailing had already become dangerous." Paul warned the men ofthe ship that the voyage would be disastrous "and bring great loss to ship and cargo," but the centurion listened to the ship's pilot and owner rather than Paul and they sailed on, "hoping to reach Phoenix [a harbor in Crete, facing both southwest and northwest] and winter there." A south wind seemed as if it was what they wanted, but blew up into a hurricane force "northeaster" and the ship was driven along, eventually being wreck on a sandbar just off the island of Malta. As Paul had prophesied, all on-board survived.

Acts 28 starts with Paul and his companions shipwrecked on the island of Malta. The islanders welcomed them, building a fire in the rain and cold. Paul was bitten by a viper, and the islanders thought he must be a murderer not escaping justice, but when he didn't die they thought he was a God. They were welcomed into the home of the island's chief official, Publius, and Paul healed his father who was sick with fever and dysentery, and then the rest of the sick on the island were healed . They honored Paul and his companions and provided them with supplies when they were ready to sail three months later.

They sailed for Rome, and spent a week in Puteoli with some Christian brothers. When they reached Rome, "Paul was allowed to live by himself, with a soldier to guard him." He called together the leaders of the Jews and explained his situation, and then said that they had received no letters about him from Judea, but wanted to hear what he had to say. They came on a day that they had arranged to meet and "from morning till evening he explained and declared to them the kingdom of God and tried to convince them about Jesus from the Law of Moses and from the Prophets." Some believed but others did not, and Paul finished by quoting Isaiah and telling them that "I want you to know that God's salvation has been sent to the Gentiles, and they will listen!" The book ends there, telling us that Paul stayed in his own rented house for two years, preaching the Gospel boldly and unhinderedly.

Thoughts, questions, issues

• The first sermon that I ever heard in Park Street Church was given by David Fisher on a Sunday evening at the end of May, 1989, and he spoke about the book of Acts. More specifically, the last word of Acts, which is, in Greek, "unhinderedly." He noted that it sounds ungrammatical in English to end a sentence with an adverb, but that it sounds awkward in Greek, also.
  
  There are speculations, because of this, that the end of the book is missing, or that Luke planned a third volume. But Fisher's position was that it was an appropriate ending, as what the book of Acts shows us is the Gospel moving out into the world, unhindered by any of those who have tried to stop it. From a small group of frightened disciples huddling in Jerusalem, the Gospel has, in the space of just two short generations (or one long one), acquired thousands or tens of thousands of believers and moved to the heart of the greatest empire on the earth. Ending the book would imply an ending, symbolically, to the acts of the apostles and the spread of the Gospel. Theologically, "unhinderedly" is an appropriate close, because the Gospel isn't ending and the acts of the apostles and disciples of Christ aren't ending - they continue to this day, and will continue until there are no more days.
• This has been my most in-depth reading of this book, and I come away with an increased sense of historicity. There's almost nothing in here that doesn't read and ring true. While clearly written as a theological document, it's also clearly a history, with names and places of people and events clearly identified. The presence of the first person voice in places enhances the the believability, as it is clear when the author is speaking from personal knowledge and when he's getting information second hand. And the two voices carry the same message, from start to finish - the Gospel cannot be stopped by men.

Psalms 36:23-40

Everything I wrote yesterday about the first half of this psalm holds true for the second. It really is a collection of proverbs, of wisdom statements, praising the wise man and God, while condemning the wicked, and equating wickedness with failing to follow the Lord's way.

23 If the LORD delights in a man's way,
he makes his steps firm;

24 though he stumble, he will not fall,
for the LORD upholds him with his hand.

25 I was young and now I am old,
yet I have never seen the righteous forsaken
or their children begging bread.

26 They are always generous and lend freely;
their children will be blessed.

27 Turn from evil and do good;
then you will dwell in the land forever.

28 For the LORD loves the just
and will not forsake his faithful ones.
They will be protected forever,
but the offspring of the wicked will be cut off;

29 the righteous will inherit the land
and dwell in it forever.

30 The mouth of the righteous man utters wisdom,
and his tongue speaks what is just.

31 The law of his God is in his heart;
his feet do not slip.

32 The wicked lie in wait for the righteous,
seeking their very lives;

33 but the LORD will not leave them in their power
or let them be condemned when brought to trial.

34 Wait for the LORD
and keep his way.
He will exalt you to inherit the land;
when the wicked are cut off, you will see it.

35 I have seen a wicked and ruthless man
flourishing like a green tree in its native soil,

36 but he soon passed away and was no more;
though I looked for him, he could not be found.

37 Consider the blameless, observe the upright;
there is a future for the man of peace.

38 But all sinners will be destroyed;
the future of the wicked will be cut off.

39 The salvation of the righteous comes from the LORD;
he is their stronghold in time of trouble.

40 The LORD helps them and delivers them;
he delivers them from the wicked and saves them,
because they take refuge in him.

03/16/10

Acts 23-25

In Acts 23, Paul faces the Sanhedrin and declares that he has "fulfilled [his] duty to God in all good conscience to this day." "Knowing that some were Sadducees and the others Pharisees," he tells them that he is "a Pharisee, the son of a Pharisee." This started an argument between the various members of the Sanhedrin, and some of the Pharisees defended him. The commander took Paul back to the barracks to protect him. "The following night the Lord stood near Paul and said, 'Take courage! As you have testified about me in Jerusalem, so you must also testify in Rome.'"

The next morning, several of the Jews formed a conspiracy to kill Paul, but Paul's sister's son found about it and went to the centurions. The commander had a detachment of his centurions take Paul to Caesarea, with a letter to the Roman Governor Felix saying that he found "no charge against him that deserved death or imprisonment." In Caesarea, Paul was kept under guard in Herod's palace.

Acts 24 tells about Paul's trial, about a week later, in front of the Governor. The high priest (Ananias) had come to Caesarea with a lawyer named Tertullus to present the charges, of being "a troublemaker, stirring up riots among the Jews all over the world." Paul defended himself, saying that he didn't argue with anyone in the temple or stir up crowds in the synagogue or anywhere else in the city. And he professed his belief in God and that he was "a follower of the Way." "Then Felix, who was well acquainted with the Way, adjourned the proceedings." He told the commander to keep Paul under guard but "give him some freedom." Later, he spoke with his wife ("Drusilla, who was a Jewess") and then sent for Paul and listend to him talk of his faith in Jesus. "Paul discoursed on righteousness, self-control and the judgment to come, Felix was afraid and said, 'That's enough for now!'" For two years Paul remained in prison until Felix was succeeded by Porcius Festus.

In Acts 25, Paul is tried before Festus, who wants to send him to Jerusalem to be tried by the Jews. But Paul said that he was standing in Caesar's court, where he should be tried. After Festus conferred with his council, he agreed that "to Caesar you will go!" A few days later, King Agrippa arrived at Caesarea and Festus discussed Paul's case with him. Agrippa expressed interest in hearing Paul for himself. And Agrippa entered Festus' audience room the next day, and Paul was brought in to see him.

Thoughts, questions, issues

• Paul's pugnacious side is on display here. He's not going to back down, at all, from his beliefs or acquiesce to those who want him stopped.
• This is another section of the book that carries the unmistakeable air of historical truth.

Psalms 36:1-22

The psalmist here is again giving us essentially proverbs. As we saw so often in the book of proverbes, we've got the comparison of the wicked and the righteous, and how trust in the Lord is essential for a good life.

Psalm 37
Of David.
1 Do not fret because of evil men
or be envious of those who do wrong;

2 for like the grass they will soon wither,
like green plants they will soon die away.

3 Trust in the LORD and do good;
dwell in the land and enjoy safe pasture.

4 Delight yourself in the LORD
and he will give you the desires of your heart.

5 Commit your way to the LORD;
trust in him and he will do this:

6 He will make your righteousness shine like the dawn,
the justice of your cause like the noonday sun.

7 Be still before the LORD and wait patiently for him;
do not fret when men succeed in their ways,
when they carry out their wicked schemes.

8 Refrain from anger and turn from wrath;
do not fret—it leads only to evil.

9 For evil men will be cut off,
but those who hope in the LORD will inherit the land.

10 A little while, and the wicked will be no more;
though you look for them, they will not be found.

11 But the meek will inherit the land
and enjoy great peace.

12 The wicked plot against the righteous
and gnash their teeth at them;

13 but the Lord laughs at the wicked,
for he knows their day is coming.

14 The wicked draw the sword
and bend the bow
to bring down the poor and needy,
to slay those whose ways are upright.

15 But their swords will pierce their own hearts,
and their bows will be broken.

16 Better the little that the righteous have
than the wealth of many wicked;

17 for the power of the wicked will be broken,
but the LORD upholds the righteous.

18 The days of the blameless are known to the LORD,
and their inheritance will endure forever.

19 In times of disaster they will not wither;
in days of famine they will enjoy plenty.

20 But the wicked will perish:
The LORD's enemies will be like the beauty of the fields,
they will vanish—vanish like smoke.

21 The wicked borrow and do not repay,
but the righteous give generously;

22 those the LORD blesses will inherit the land,
but those he curses will be cut off.

03/15/10

Acts 19-22

In Acts 19, Paul arrives in Ephesus and asks some of the disciples whether they had received the Holy Spirit when they were baptized. Told that they hadn't he aked what baptism they'd received, and was told, "John's." Paul told them that John's was a baptism of repentance and baptized them "into the name of the Lord Jesus...the Holy Spirit came on them, and they spoke in tongues and prophesied." Paul preached in the synagogue there for three months, then, after some "became obstinate...publicly maligned the Way," he took the disciples and "had discussions daily in the lecture hall of Tyrannus" for two years, and God did "extraordinary miracles" through Paul. Some Jews who had driven out spirits "tried to invoke the name of the Lord Jesus over those who were demon-possessed," but a demon replied "Jesus I know, and I know about Paul, but who are you?" And the possessed man "overpowered them all," a story which had all of the Jews and Greeks living in Ephesus "seized with fear" and honoring the name of Jesus. Many who had practiced sorcery "brought their scrolls together and burned them publicly," scrolls valued at fifty thousand drachmas. After all this, Paul decided to go through Macedona and Achaia on his way to Jerusalem, and that he must visit Rome. He sent Timothy and Erastus to Macedonia.

"About that time there arose a great disturbance about the Way." A silversmith (Demetrius) who made pagan idols, called the craftsmen together, and expressed concern that Paul's work would endanger their trade and "that the temple of the great goddess Artemis will be discredited, and the goddess herself." They caused a great riot, and "the people seized Gaius and Aristarchus, Paul's traveling companions from Macedonia." Paul wanted to address the crowd but the disciples held him back. But the city clerk addressed the crowd and told them that "these men...have neither robbed temples nor blasphemed our goddess," and dismissed the assembly.

In chapter 20, Paul traveled through Macedonia and Greece with several companions. They all met and spent a week in Troas where Paul raised a young man named Eutychus who had fallen from a third story window. Paul then traveled on foot to Assos and met the ship carrying his companions, and then decided to hurry to Jerusalem, by Pentecost if possible. He had the leaders of the church in Ephesus come to Miletus to meet with him, and gave them his farewell, telling them that "compelled by the Spirit, I am going to Jerusalem, not knowing what will happen to me there," and that "none of you among whom I have gone about preaching the kingdom will ever see me again." They wept and prayed with him, and accompanied him to his ship.

In chapter 21, Paul returns to Jerusalem, passing through Rhodes and Cyprus and Tyre. He and his companions spent seven days in Tyre, with the disciples urging them not to go to Jerusalem. He traveled from Tyre to Caesarea, staying at the house of "Philip the evangelist, one of the Seven." A prophet named Agabus traveled from Judea, and tied Paul's hands and feet with his own belt, saying that "In this way the Jews of Jerusalem will bind the owner of this belt and will hand him over to the Gentiles." Paul was not dissuaded, insisting that he was ready not just to be bound "but also to die in Jerusalem for the name of the Lord Jesus." And they went up to Jerusalem, where they were received warmly by the disciples. The next day, they went to see James, with all of the elders, and Paul greeted them and "reported in detail what God had done among the Gentiles through his ministry." The praised God, and then told Paul that the Jewish believer were "zealous for the law" and had been informed that Paul was teaching Jews to "turn away from Moses." They proposed that he take four men among them who had made a vow and "join in their purification rites and pay their expenses" so that people would "know there is no truth in these reports." The next day, he purified himself along with them, then gave notice at the temple of the days when the purification would end and the offering be made. When the time of purification was almost over, Paul was publically accused of teaching against the Mosaic law, seized and dragged from the temple. The commander of the Roman troops heard of the uproar as the crowd was trying to kill Paul, and tooks some soldiers to stop the riot. He arrested Paul and had him chained up, and asked the crowd who he was, but there was too much tumult to get an answer, so he had him taken away to the barracks. When they got there, Paul told them that he was a Jew from Tarsus, and asked to speak to the people. They allowed him to, and he addressed the crowd in Aramaic.

In chapter 22, Paul defended himself, in Aramaic, before the crowd. He told them that he was a Jew, "thoroughly trained in the law of our fathers" under Gamaliel, and "just as zealous for God as any of you are today." He told them of how he persecuted the church, and then shared the story of his conversion on the road to Damascus. When he told them that the Lord said to him that "I will send you far away to the Gentiles," the crowd "raised their voices" and called for his execution. The Roman commander had him taken into the barracks and directed that he be flogged and questioned, but Paul asked whether it was legal to flog a Roman citizen who hadn't been convicted of anything. When asked, he told them that he was born a citizen, and they did not flog him. The next day, he released him and order the priests and Sanhedrin to assemble, and had Paul brought before them.

Thoughts, questions, issues

• As in chapter 16, Luke reports some of these journeys and events in the first person plural, as a participant and eyewitness.
• The story of Eutychus is one that could be true without any miracle, if the first people to reach him just thought he was dead and didn't make a thorough examination before Paul got there. I frankly dislike the resurrection stories in Acts, because they don't ring true to me. The barrier between life and death is a significant one, a veil that Jesus pierced, if you will, and it's hard for me to believe that God would have the apostles doing it willy-nilly afterwards.
• The story of the silversmith and the riot in Ephesus, on the other hand, absolutely rings true. Certainly, those in the business of making idols were going to be hurt if the market for idols dried up.
• I find the reference to "Philip the evangelist, one of the Seven" perplexing. One of the Seven what? Of course, as I write this, a memory stirs - hold on just a second...Yup, my bad, never mind. Philip is, of course, one of the seven chosen to offload the chores of day-to-day living from the apostles back in Acts 6:5, along with Stephen and five others.
• The reading schedule stopped after chapter 21, but I thought that was a bad place for it, so I did chapter 22 also.

Psalms 36

For four verses, the psalmist deals in "the sinfulness of the wicked." The first, and most serious charge, is that "there is no fear of God before his eyes." I've mentioned before that there are parts of the Psalms, translated into English and broken into verses, that read much like parts of the book of proverbs. Well, Proverbs tells us that "the fear of the Lord is the beginning of knowledge," and here the Psalmist tells us that the lack of that fear is the "sinfulness of the wicked."

And there's a lot of truth here. That is, in the end, what sin is - it's a turning away from God, from God's word. Sinfulness comes when we focus on ourselves and "in [our] own eyes [we] flatter [ourselves] too much to detect or hate [our] sin..."

Psalm 36
For the director of music. Of David the servant of the LORD.
1 An oracle is within my heart
concerning the sinfulness of the wicked:
There is no fear of God
before his eyes.

2 For in his own eyes he flatters himself
too much to detect or hate his sin.

3 The words of his mouth are wicked and deceitful;
he has ceased to be wise and to do good.

4 Even on his bed he plots evil;
he commits himself to a sinful course
and does not reject what is wrong.

5 Your love, O LORD, reaches to the heavens,
your faithfulness to the skies.

6 Your righteousness is like the mighty mountains,
your justice like the great deep.
O LORD, you preserve both man and beast.

7 How priceless is your unfailing love!
Both high and low among men
find [b] refuge in the shadow of your wings.

8 They feast on the abundance of your house;
you give them drink from your river of delights.

9 For with you is the fountain of life;
in your light we see light.

10 Continue your love to those who know you,
your righteousness to the upright in heart.

11 May the foot of the proud not come against me,
nor the hand of the wicked drive me away.

12 See how the evildoers lie fallen—
thrown down, not able to rise!

03/14/10

Acts 16-18

In chapter 16, Paul went to Derbe and then to Lystra, where he met Timothy, whose mother was Jewish and whose father was Greek, who was a believer. Paul wanted to take him along, so he was circumcised and and went with Paul as they traveled through the churches, bearing the decisions from the council in Jerusalem. Laster, as they were in Troas, Paul had a vision of a man from Macedonia begging him to come and help them. So they sailed from Troas and made their way to Philippi ("a Roman colony and the leading city of that district of Macedonia") and stayed there for a while. On the Sabbath, they spoke outside the city gate and converted a woman named Lydia, and she and her household were baptized, and Paul and his companions stayed there. After driving a spirit out of a slave girl, Paul and Silas were beaten and thrown into jail for "throwing [the] city into an uproar by advocating customs unlawful for ... Romans to accept or practice." In the middle of the night, there was an earthquake throwing open the doors of the jail and striking off the shackles of the prisoners. The jailer, seeing the doors opened, "was about to kill himself because he thought the prisoners had escaped," but Paul called to him to tell him that all of the prisoners were still there. The jailer "rushed in and fell trembling before Paul and Silas" and asked them what he had to do to be saved. The jailer took them to his home and he and his family were baptized. When the magistrates learned, the following day, that Paul and Silas were Roman citizens, they took them out of prison and asked them to leave the city.

In chapter 17, Paul travels to Greece. First in Thessalonica and then in Berea, they went in to the synagogues and the Jews were outspoken against them. In Berea, Timothy and Silas stayed while Paul went on to Athens. There "he was greatly distressed to see that the city was full of idols." He reasoned with Jews and Greeks in the synagogues and the marketplace. A group of philosophers that he argued with brought him to a meeting of the Areopagus to "know what this new teaching is." He talked about an inscription - "To an unknown God" - and told them that "the God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands." Many sneered but some wanted to hear more and were converted.

Acts 18 tells of Paul going to Corinth, where he worked as a tentmaker with a Jew named Aquila and his wife Priscilla. Whn Silas and Timothy joined him, Paul "devoted himself exclusively to preaching" but when the Jews opposed him, he "shook out his clothes in protest" and declared that he would, from now on, "go to the Gentiles." And he stayed in Corinth for a year and a half. He later sailed for Syran with Priscilla and Aquila, had his hair cut off in Cenchrea "because of a vow he had taken" and arrived at Ephesus where he left Priscilla and Aquila. He again preach in a synagogue, but refused when they asked him to stay, saying "I will come back if it is God's will." He visited the church at Caesarea and then went to Antioch. After some time there, he traveled again, through the region of Galatia and Phrygia.

A native of Alexandria, a Jew named Apollos, came to Ephesus with a "thorough knowledge of the Scriptures" and "taught about Jesus accurately." When Aquila and Priscilla heard him, they invited him to their home for further discussion. "He was a great help to those who by grace had believed. For he vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ."

Thoughts, questions, issues

• One of the most notable aspects of chapter 16 is the sudden change in voice. Through the first 15 chapters, everything is third person. In chapter 16, we get a shift into first person plural. While Luke the historian passes on what he has been told about the events in the Gospel and the first 15 chapters of Acts, he relates at least some of what happens next as an eyewitness to the events.
• Interesting that Paul cutting off his hair because of a vow was noteworthy, but not noteworthy enough to give us anydetails about it.
• It's hard, strictly using the internal sources in Acts, to date any of these even with any specificity. Or at least it seems that way to me.

Psalms 35

The psalmist cries for help. A martial plea for martial virtue and martial aid.

Psalm 35
Of David.
1 Contend, O LORD, with those who contend with me;
fight against those who fight against me.

2 Take up shield and buckler;
arise and come to my aid.

3 Brandish spear and javelin [a]
against those who pursue me.
Say to my soul,
"I am your salvation."

4 May those who seek my life
be disgraced and put to shame;
may those who plot my ruin
be turned back in dismay.

5 May they be like chaff before the wind,
with the angel of the LORD driving them away;

6 may their path be dark and slippery,
with the angel of the LORD pursuing them.

7 Since they hid their net for me without cause
and without cause dug a pit for me,

8 may ruin overtake them by surprise—
may the net they hid entangle them,
may they fall into the pit, to their ruin.

9 Then my soul will rejoice in the LORD
and delight in his salvation.

10 My whole being will exclaim,
"Who is like you, O LORD ?
You rescue the poor from those too strong for them,
the poor and needy from those who rob them."

11 Ruthless witnesses come forward;
they question me on things I know nothing about.

12 They repay me evil for good
and leave my soul forlorn.

13 Yet when they were ill, I put on sackcloth
and humbled myself with fasting.
When my prayers returned to me unanswered,

14 I went about mourning
as though for my friend or brother.
I bowed my head in grief
as though weeping for my mother.

15 But when I stumbled, they gathered in glee;
attackers gathered against me when I was unaware.
They slandered me without ceasing.

16 Like the ungodly they maliciously mocked [b] ;
they gnashed their teeth at me.

17 O Lord, how long will you look on?
Rescue my life from their ravages,
my precious life from these lions.

18 I will give you thanks in the great assembly;
among throngs of people I will praise you.

19 Let not those gloat over me
who are my enemies without cause;
let not those who hate me without reason
maliciously wink the eye.

20 They do not speak peaceably,
but devise false accusations
against those who live quietly in the land.

21 They gape at me and say, "Aha! Aha!
With our own eyes we have seen it."

22 O LORD, you have seen this; be not silent.
Do not be far from me, O Lord.

23 Awake, and rise to my defense!
Contend for me, my God and Lord.

24 Vindicate me in your righteousness, O LORD my God;
do not let them gloat over me.

25 Do not let them think, "Aha, just what we wanted!"
or say, "We have swallowed him up."

26 May all who gloat over my distress
be put to shame and confusion;
may all who exalt themselves over me
be clothed with shame and disgrace.

27 May those who delight in my vindication
shout for joy and gladness;
may they always say, "The LORD be exalted,
who delights in the well-being of his servant."

28 My tongue will speak of your righteousness
and of your praises all day long.

03/12/10

Acts 13-15

In Acts 13, the Holy Spirit said to the prophets and teachers at Antioch to "set apart for me Barnabas and Saul." So they fasted and prayed and laid hands on them and sent them off. They went to Seleucia and sailed for Cyprus, where "they proclaimed the word of God" in the synagogues. In Paphos, they met a Jewish sorceror (Bar-Jesus or Elymas) who attended the proconul (Sergius Paulus). The proconsul wanted to hear Saul and Barnabas had to say but Elymas opposed them. Saul "filled with the Holy Spirit" looked at him, accused him of being "a child of the devil and an aenemy of everything that is right" and told him he would be blind, and "immediately mist and darkness came over him." The proconsul saw what had happened and believed. Later, Paul (formerly Saul) and his companions whent to Psidian Antioch where they were invited to speak in the synagogue. Paul preached the God of Israel and the Gospel of Jesus and the people invited them to speak more about these things on the next sabbath. The next sabbath "almost the whole city gathered" but the Jews "were filled with jealousy and talked abusively against what Paul was saying." The word of God spread through the regious, but the Jews stirred up persecution against Paul and Barnabas, and they "shook the dust from their feet in protest...and went to Iconium."

In chapter 14, Paul and Barnabas went and preached "as usual" at the synagogue. They were so effective that many believed, but the Jews who didn't "stirred up the Gentiles and poisoned their minds against the brothers." They remained and the Lord "confirmed the mssage of his grace by enabling them to do miraculous signs and wonders." They found out about a plot to stone them and fled to the cities of Lystra and Derbe "where they continued to preach the good news." In Lystra told a crippled man to rise, and he did, which aroused the people to think that they were the gods Zeus (Barnabas) and Hermes and to gather food to sacrifice to them. But Paul and Barnabas stopped them, insisting that "we too are only men, human like you." They stopped the sacrifices with difficulty, but then "some Jews came from Antioch and Ioconium and won the crowd over." Paul was stoned, dragged out of the city and left for dead, but "after the disciples gather around him," he arose. Then he and Barnabas left for Derbe, where they preached the Gospel and "won a large number of disciples." They then returned to Lystra, Iconium and Antioch, encouraging the churches they had planted.

Acts 15 describes the council at Jerusalem, at which there was discussion about how much of the Mosaic code must apply to Gentile believers, starting with concerns about circumcision. Some pharisaic believers said that the Gentiles should be required to be circumcised. Peter reminded them of his vision in which God "made no distinction between us and them" and suggested that they should not "try to test God by putting on the necks of the disciples a yoke that neither we nor our fathers have been able to bear." Paul and Barnabas talked about the miracles and wonders they had witnessed among the Gentiles, and James suggested that they "should not make it difficult for the Gentiles who are turning to God," that they should tell them "to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood." This decision was put into a letter and sent to Antioch with Paul, Barnabas, Silas and Judas (Barsabbas). Silas and Judas later returned to Jerusalem, but Paul and Barnabas remained teaching in Antioch. Some time after that, Paul wanted to go back to the towns where they had preached, but they had a disagreement when Barnabas wanted to take John Mark but Paul didn't ("because he had deserted them in Pamphylia and had not continued with them in the work.") Barnabas took Mark and went to Cyprus, while Paul took Silas and went through Syria and Cilicia, "strengthening the churches."

Thoughts, questions, issues

• In chapter 15, we make the conversion from Saul to Paul. There is no explanation, not that I can see anyway, but he's never Saul again.
• Obviously, the council of Jerusalem was a tremendously significant historical account. The spread of Christianity could have been hampered greatly by a decision to impose the Mosaic code and Levitical laws against Gentile converts.
• It's interesting that Paul can blind a man who doesn't believe, and heal one that does, but he and Barnabas can't work out whether to bring Mark along on their journey and actually separate as a result of the disagreement. But it is the kind of "warts and all" detail that authentic history tends to contain and hagiography tends to leave out.

Psalms 34

Praise. Constant and unadulterated. It's a proverb made into a song, a prayer of praise and thanksgiving sung to the Lord...

Psalm 34
Of David. When he pretended to be insane before Abimelech, who drove him away, and he left.
1 [a] I will extol the LORD at all times;
his praise will always be on my lips.

2 My soul will boast in the LORD;
let the afflicted hear and rejoice.

3 Glorify the LORD with me;
let us exalt his name together.

4 I sought the LORD, and he answered me;
he delivered me from all my fears.

5 Those who look to him are radiant;
their faces are never covered with shame.

6 This poor man called, and the LORD heard him;
he saved him out of all his troubles.

7 The angel of the LORD encamps around those who fear him,
and he delivers them.

8 Taste and see that the LORD is good;
blessed is the man who takes refuge in him.

9 Fear the LORD, you his saints,
for those who fear him lack nothing.

10 The lions may grow weak and hungry,
but those who seek the LORD lack no good thing.

11 Come, my children, listen to me;
I will teach you the fear of the LORD.

12 Whoever of you loves life
and desires to see many good days,

13 keep your tongue from evil
and your lips from speaking lies.

14 Turn from evil and do good;
seek peace and pursue it.

15 The eyes of the LORD are on the righteous
and his ears are attentive to their cry;

16 the face of the LORD is against those who do evil,
to cut off the memory of them from the earth.

17 The righteous cry out, and the LORD hears them;
he delivers them from all their troubles.

18 The LORD is close to the brokenhearted
and saves those who are crushed in spirit.

19 A righteous man may have many troubles,
but the LORD delivers him from them all;

20 he protects all his bones,
not one of them will be broken.

21 Evil will slay the wicked;
the foes of the righteous will be condemned.

22 The LORD redeems his servants;
no one will be condemned who takes refuge in him.