1 John 3

Posted on May 30, 2012 by Jason

Reading for Monday, May 28: 1 John 3

“How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are!” John delves into the heart of this epistle with these two sentences. Literally, the first one reads: “Look at the sort of love the Father has given us!” The idea of being part of God’s family is central to Johannine theology (see John 1:12-13). John points to God’s gracious choice as grounds for the Christian’s choice of obedience over “worldly” living.

This love continues to be lavished upon us into the future: “What we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is.” This is at least the second reference John has made to the appearance / coming of Jesus. His ethical emphasis is clear: live in light of His imminent return.

It is important to note the generalities John uses as he contrasts children of God and children of the devil. John understands as well as anyone that individuals perpetually sin, even Christians. But it appears that John is addressing some moral confusion in the early church, so he writes to give practical criteria by which the children of God and the children of the devil are to be distinguished. Perpetual, willful, blatant sin and disregard for one’s brother are at the top of the list.

At v11, John moves into some of the loftiest prose in the NT. “This is the message you heard from the beginning: We should love one another…We know that we have passed from death to life, because we love our brothers….This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers.” Love is the evidence of new life. As the cardinal virtue, love is the hallmark of walking with Christ. So I have to ask myself: am I more loving since I became a Christian? For John, there can be only one answer to this question.

Verses 23&24 close out this wonderful chapter in grand style: “And this is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us. Those who obey his commands live in him, and he in them. And this is how we know that he lives in us: We know it by the Spirit he gave us.” Belief in Christ is always the undercurrent of John’s writing (see John 20:31). And this belief leads to life, to which the Spirit testifies.

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1 John 2

Posted on May 30, 2012 by Jason

Reading for Friday, May 25: 1 John 2

John says he writes to keep his readers from sin (v1), but also to speak a word about our advocate against sin – Jesus Christ, the Righteous One, whose atoning sacrifice cleanses us from our sins (v2). But John glosses over the intricacies of atonement in favor of ethics. “But if anyone obeys his word, God’s love is truly made complete in him. This is how we know we are in him: Whoever claims to live in him must walk as Jesus did,” (v5-6). Through obedience, God’s love is made complete in us. In fact, we could argue that we experience God’s love most fully only through willful obedience.

“Do not love the world or anything in the world.” (v15). John speaks of “the world” with a negative connotation — it is a place filled with “the cravings of sinful man, the lust of his eyes and the boasting of what he has and does.” These are representative of antichrist, behaviors that deny Christ’s lordship over one’s life.

“But you have an anointing from the Holy One,” (v20). This anointing serves as the wellspring of life for the believer: “As for you, the anointing you received from him remains in you…But as his anointing teaches you about all things and as that anointing is real, not counterfeit – just as it has taught you, remain in him,” (v27). This is one of John’s signature sentiments: remain in Christ, abide in Him. If we abide, “we may be confident and unashamed before him at his coming,” (v28).

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1 John 1

Posted on May 30, 2012 by Jason

Reading for Thursday, May 24: 1 John 1

Now we’re turning our attention to the epistles of John. John tends to be the most abstract voice in the NT. He writes of lofty, transcendent concepts like truth, life, light, and glory. As a result, John tends to see things as either black or white, evil or good. But John’s cosmic outlook also gives us some of the most grand and sweeping statements about the character of God in all the Scriptures.

1 John begins with eyewitness testimony: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched – this we proclaim concerning the Word of life.” In Jesus, a life has been made known to us, the life of the living, eternal God. Before creation, before time itself, a life was being lived, an inter-Trinitarian relationship of loving communion between Father, Son, and Spirit. Out of the wellspring of this great love, God chooses to create life, with image-bearing humanity positioned as the apex of this gracious generosity. God seeks communion with us: “We proclaim to you what we have seen and heard, so that you may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ.” As outlandish as this sounds, the Creator of all things seeks to share His eternal love — the same love that defines His very existence — with you and with me and with all humanity.

But there’s this pesky little problem, a fly in the ointment, that John keeps reminding us about: sin. Sin is the ultimate roadblock to communion, the barrier to our reception of God’s loving intentions. “If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by the truth.” John speaks telescopically; he isn’t talking about those day-to-day struggles, momentary lapses that plague us all. He’s speaking of playing the charlatan — willfully living in darkness while claiming to have life in the light. This is living the lie, relishing the darkness.

But John also sees sin as our universal virus; even the most resolute and willful among us is still marked by sin’s stain. “If we claim to be without sin, we deceive ourselves and the truth is not in us.” The anti-dote to this self-deception? “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” That little modifier has all the import in the world: ALL unrighteousness. This is the power of the Gospel, to eradicate ALL darkness, ALL strongholds of evil, in the light of His glorious resurrection life.

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Galatians 6

Posted on May 23, 2012 by Jason

Reading for Wednesday, May 23: Galatians 6

Paul closes his letter as is his tendency: with practical application of the Spirit-led life. Restoration and restitution are the risky practices of Christ’s followers (v1). This work is to be engaged gently, in love, with an understanding that we mutually bear our burdens (v2). The Christian life is not a solo performance; instead, it is more like a symphony – each part dependent upon other players. Humility is also a hallmark of the body: “If anyone thinks he is something when he is nothing, he deceives himself,” (v3). V5 (“For each will have to bear his own load,”) might seem at first to contradict v2 (“Bear one another’s burdens,”) but we shouldn’t seek to resolve the tension here. The Christian community holds up both individual and collective responsibility.

This prompts Paul to speak about the issue of sowing and reaping, with his encouragement toward the Spirit-harvest of eternal life. But Paul speaks in favor of meaningful Kingdom work in the meantime. Rather than simply “biding out time, waiting for heaven”, Christians should not grow weary of doing good, instead seeking opportunities to demonstrate goodness to all — particularly within the household of faith.

Paul closes with a final reminder of the most important thing: “But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision counts for anything, nor uncircumcision, but a new creation.” (v14-15). For Paul, the cruciform life is the only one worth living. For this reason, he is able to proclaim “I bear on my body the marks of Jesus.” Paul not only proclaims the message; he embodies it. It is imprinted on his body and in his life.

May the same be said of us.

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Galatians 5

Posted on May 22, 2012 by Jason

“For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.” — Gal. 5.1

With this landmark verse, Paul lays out a concise definition of the Gospel-life. Christ’s life, death, and resurrection are God’s cosmic liberation project. All of this — God’s promises, God’s decrees, God’s prophecies — has been pointed toward the freedom Christ would bring. Therefore, Paul says, believers should not willingly embrace the yoke of slavery anymore. In particular, Paul has circumcision in mind. If these Gentile Christians accept circumcision, Paul argues, then Christ will be of no advantage to them.

Circumcision was the external evidence of God’s covenant relationship with His people. In circumcision, a pledge was made to live a Torah-observant life. But now, in Christ, Paul says we are bound to greater outward demonstrations of the covenant life. “For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love,” (v6). Circumcision isn’t even the point, Paul says. This conversation is fruitless. What matters is faith animated by love, energized by love. What matters is connectivity to the source of life: Jesus Christ, not Torah. This is an important distinction for Paul, upon which the entire basis of the Gospel rests.

Paul reserves some of his strongest language for his opponents in this chapter. “I have confidence in the Lord that you will take no other view than mine, and the one who is troubling you will bear the penalty, whoever he is….I wish those who unsettle you would emasculate themselves!” (v10, 12). To those who are fixated on the validity of circumcision, Paul offers a vivid response: I wish you’d carry your convictions to their logical conclusion!

Freedom in Christ is to be treated as a responsibility, not a luxury. Paul says this freedom is not an opportunity for the flesh, but instead for service in love (v13). “For the whole law is fulfilled in one word: You shall love your neighbor as yourself.” Walking according to the Spirit also entails a renunciation of certain behaviors, as spelled out in vv19-21: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, etc. “I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God,” (v21). Rather, the Spirit-led mind gravitates toward these behaviors: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control. These are the expressions of the Spirit-life of freedom.

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Galatians 4

Posted on May 22, 2012 by Jason

Reading for Monday, May 21: Galatians 4

After making an appeal based on his authority as an apostle (1:11ff), Paul has also appealed to the Galatians’ experience of the Gospel (3:1ff) as well as the textual example of Abraham’s justification by faith (3:15ff). Now, in chapter 4, we find Paul making a personal appeal on the basis of his relationship with the Galatians (4:8ff).

Before he goes there, Paul trots out two metaphors to communicate his point: the example of a minor who is destined to inherit significant wealth, but remains under the care of trustees until he comes of age; and a slave who is adopted as a son with the full rights of freedom. In the fullness of time, God has acted decisively in Christ to liberate us from captivity and to graduate us into our status as heirs of the Kingdom. Paul is urging these Galatian Christians to understand themselves through these metaphors.

Paul reminds the Galatians of the bond he’s enjoyed with them: although a physical malady brought about the occasion for Paul to preach to them, they received him hospitably and without reservation. “Have I then become your enemy by telling you the truth?” (v16). Paul’s relationship with the Galatians precipitates this kind of gut-level dialogue. “It’s not because I don’t like you,” we might imagine Paul saying. “In fact, I only bring all of this up BECAUSE I LOVE YOU.” Maybe you’ve had similar conversations with someone in the past; maybe someone has had to address you with this kind of tone. If so, praise God for these people. They’re true friends, people who must really love us if they’re willing to engage in this kind of serious discussion with us.

The chapter closes with another textual example: Hagar and Sarah. In Paul’s argument, each of these ladies represents something: Hagar, the slavery produced by life in the flesh; and Sarah, the life that comes through the promises of God. Paul is employing every tool in his tool box to prompt the Galatians. “Are you children of Hagar? Children representative of the old covenant? Of Sinai? Of Jerusalem? Or are you children of Sarah? Children who represent promise and Spirit and new life?” These are the questions we’re meant to ask ourselves as we read through Galatians 4.

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Galatians 3

Posted on May 18, 2012 by Jason

Reading for Friday, May 18: Galatians 3

“O foolish Galatians! Who has bewitched you?” These are the words that Paul uses as he begins his personal appeal to the Galatian Christians. Paul’s not playing nice here. You can hear the cosmic tone he uses as he rebukes them — “bewitch” implies pagan magic, sorcery, spiritual warfare. After receiving Jesus through the Spirit, the Galatians have embraced a legalistic, fleshly, works-based Gospel — which, as Paul has already noted, is really no Gospel at all. Paul asks a series of rhetorical questions: Did you receive the Spirit because of your strict obedience to Torah or by faithful hearing? Are you finding perfection in your best efforts to be “spiritual”? Is God supplying the Spirit and working miracles among you because of the “righteousness” you’ve achieved? Or could it be that His work among you is actually proof of HIS righteousness, His power, His life?

To make his point, Paul reaches back to Abraham. Paul’s opponents probably appealed to Abraham as their prooftext for connecting faith with circumcision and observance of the Mosaic Law. But Paul addresses his opponents on their own terms, pointing out that Abraham’s encounter with God occurred 430 years before the Law was even received. Abraham BELIEVED God and this faith was the basis of his righteousness (v6) — a righteousness imparted by God through faith (Romans 1.17). Paul argues from priority: God’s promises precede God’s Law. “The law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void,” (v17).

This quote from the ESV Study Bible is helpful: “Abraham is the father of God’s people not because he is the biological ancestor of the Jews but because he has a family of spiritual children who follow in his footsteps by believing as he did. God promised Abraham that he would bring life from his dead body (see Romans 4). Thus Abraham is a living OT prophecy of the gospel: he was not an Israelite but a pagan, and God justified him by faith.”

Does all of this mean that the Law somehow works in opposition to the promises of God? Absolutely not (v21). Paul argues that the Law is holy and righteous and good (Romans 7.12). But the Law also serves as a placeholder, a guardian (v24) until Jesus comes — the One whose faithfulness to Law brings us life. Remember our discussion from yesterday: it’s HIS faithfulness that brings life. “So then, the law was our guardian until Christ came, in order that we might be justified by faith,” (v24).

Paul closes the chapter by giving us a lyrical description of the faith-justified experience: “For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus,” (v27-28). When we accept the grace of God through faith in Christ Jesus, we step into a new existence, a new mode of being. Christ becomes our identity, the normative lens through which we understand ourselves and others. This is what it means to be Abraham’s offspring. And Paul will continue this discussion into the next chapter, which we’ll discuss next week.

Have a great weekend. And may this word dwell richly in your hearts.

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Posted on May 17, 2012 by Jason

Fascinating study with major racial implications for America’s future.

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Galatians 2

Posted on May 17, 2012 by Jason

Reading for Thursday, May 17: Galatians 2

I love this quote from the study notes in the Tree of Life New Covenant Bible (a NT translation by the Messianic Jewish Family Bible Project group): “In Galatians, Paul points us beyond divisions to the unity that we all share in Messiah — a unity of equal opportunity to come into relationship with God (3:28 – the same access); a unity of the same way of salvation (2:16 – through faith in God’s Messiah); and a practical unity that manifests itself in behavior (5:14 – love and self-sacrifice).” In this light, Paul is opposing those who would sow seeds of discord within the body of Christ. If we truly live in a “present evil age”, we should seek to maintain the unity of the body of Christ as we wage against the forces of darkness and evil — the “real” enemy.

Paul’s opposition to the Judaizing group — even his opposition of Peter that he describes in this chapter — is rooted in a desire to preserve the unity of the body of Christ and defend the nature of the true Gospel. Unity is always a central theme in Paul’s writing (especially Ephesians; see the “in Christ” language he employs there). But Paul clarifies what he means by “unity”. It’s not a watered down ideology that acquiesces to every opinion or position. What unifies the church is assent to a common reality: the grace of God manifest in the life, death, and resurrection of Jesus Christ. The church is unified in the confession of our common failings; think of Romans 3.23, “for all have sinned and fallen short of the glory of God.” The church is unified in the confession of our common life, now found in the Triune life of God as Father, Son, and Spirit. God invites us into this life through Christ and — because this is solely HIS work — He doesn’t require our assistance to aid Him. Salvation is His work, His business. Those who are advocating circumcision in Paul’s day are elevating human works and corrupting the Gospel, creating a “different gospel” altogether. Against this position, Paul says “we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you,” (v5).

Paul wants to focus the faith-conversation not on ourselves — this is too limiting, a dead-end discussion. Instead, he directs us to the grandness of God’s faithfulness manifest through Christ Jesus. I love how N.T. Wright parses this in The Kingdom New Testament translation of Gal. 2:16: “But we know that a person is not declared ‘righteous’ by works of the Jewish law, but through the faithfulness of Jesus the Messiah. That is why we too believed in the Messiah, Jesus: so that we might be declared ‘righteous’ on the basis of the Messiah’s faithfulness, and not on the basis of works of the Jewish law. On that basis, you see, no creature will be declared ‘righteous’.”

It’s about Christ’s faithfulness. This is where we find our life. This is where the Law finds its fulfillment. And this is where I am declared righteous in the sight of God.

This is the Gospel.

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Galatians 1

Posted on May 17, 2012 by Jason

Reading for Wednesday, May 16: Galatians 1

Sorry I’m a day late with this post. Not having internet at the house is killing me!

Today we shift from reading ABOUT Paul in the final chapters of Acts to words FROM Paul about the nature of the Gospel in Galatians. In this letter, Paul comes out swinging against “false gospels” — narratives or ideologies that would compete with the true Gospel of Jesus Christ. The early Christians Paul addresses have turned away from Christ to embrace “a different gospel – not that there is another one, but there are some who trouble you and want to distort the gospel of Christ,” (v6-7). This sets the tone for some of Paul’s strongest statements in scripture: “If anyone is preaching to you a gospel contrary to the one you received, let him be accursed,” (v9).

We can’t discuss Galatians without delving into at least a few of the specifics of this controversial teaching Paul opposes. We can infer from Paul’s writing that the Gospel message of justification by faith in Christ has been perverted by a group who want to “Judaize” these Gentile converts — to impose certain Old Covenant restrictions upon these who have recently come to Christ. A major issue here is circumcision, the external sign of covenant throughout Hebrew history. Paul’s presentation of the Gospel to these Gentiles could be easily summarized as an equation: Faith in Christ = Salvation. But these Judaizers are claiming this equation is incomplete, adding the following variable: Faith in Christ + Observance of the Old Covenant restrictions = Salvation. This is a bit simplistic, but it at least helps frame our reading. For Paul, adding anything to the equation is an affront to the atoning work of Christ Jesus. He addresses this heresy with some of his strongest and most colorful language, as we’ll see.

Paul knows he will surely be opposed by these false teachers as he seeks to correct the Galatians’ understanding. So he grounds his identity as an apostle in the opening line: “Paul, an apostle — not from men, nor through man, but through Jesus Christ and God the Father…”. He defends the pure gospel as God’s idea, not the product of human construction: “For I would have you know, brothers, that the gospel that was preached by me is not man’s gospel. For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ,” (v11-12). Paul spends most of this chapter spelling out his credentials, reminding the Galatians of his identity as a Gospel-bearing apostle before launching into his full-scale attack of the Judaizing heresy. We’ll address that more in depth in the coming days.

In light of our reading, we would be wise to guard ourselves against those things that would compete with the Gospel in our own context. Perhaps we fail to embrace the fullness of God’s Gospel of grace in our lives, believing that we must also somehow “earn” our salvation through a life of good works. Maybe we subscribe to the notion that we must “get it all together” before we can come to Christ. Maybe we bring certain behaviors or positional stances or experiences alongside our encounter with Christ and, like the Judaizers, we elevate these things — either willfully or not — to a dangerous level of equality with the work of Christ as it pertains to our salvation. There are a variety of ways this might be applied to our lives. But the point we should glean from Galatians is to be on guard against the false gospels that surely threaten our faith just as they threatened our Galatian forebears.

How do we counter this? By continually remembering “the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age,” (v4).

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