YOU MIGHT BE A PHARISEE IF...

YOU MIGHT BE A PHARISEE IF...

• You are glad you are better than others.
• Your prayers are more like “self-talk” than speaking with God.
• Your sins seem so small when placed beside the really BIG sins of others.
• You rationalize that Christians who don’t agree with you are all “compromisers.”
• You routinely dismiss anyone who would dare to point out a “blind spot.”
• You verbally rip apart the people who disagree with you.
• You rehearse your virtues when you should be confessing your sin.
• You take delight in checking off your religious “to do” list.
• The standard you use to judge others is “you.”
• Prayer is more about you and your perception than about God and His praise.
• You assume your discipline and “preciseness” indicates true spirituality.
• Your memory is excellent when it comes to remembering your good works.
• You glory more in appearance than in heart.
• You are obsessed with externals, but blind to the internal reality of your own soul.
• Outward righteousness is more important than heart holiness.
• You find it difficult to fellowship with those different from yourself.
• You believe you are superior to others.
• You keep a list of your religious activities on the tip of your tongue.
• You justify yourself by condemning others.
• You build up yourself and your group by tearing others down.
• You despise people who do not hold your convictions.
• Your conscience is silent when you accuse and verbally abuse God’s people.
• You excuse your arrogant behavior because you hold to “the correct position.”
• You call your uncanny ability to catalog the faults of others “discernment.”
• You thank God you are not as other men.
• You really like to hear yourself pray.
• Your sense of self-importance blinds you to the fact of how repulsive you are to others.
• You always come out in a favorable light when you compare yourself with other men.
• You feel your anger is justified because you are right and those you are angry with are wrong.
• You cling to “emotional infallibility” – the belief that whatever you feel in your heart must be correct.
• You believe a person really pleases God by keeping all the rules.
• Your theological “rigidity” is more important than all other factors.
• You feel the trail of broken relationships in your past is due to some fault in the other parties.
• You visually and intellectually comply in order to gain acceptance and approval.
• You are so caught up in your own circle that you will do anything to maintain your reputation.
• You are dominated by the fear of man.
• You are insulted by the notion you may be a Pharisee

Harold Vaughan 

Not Willing That ANY Should perish

What Does 2 Peter 3:9 Teach?

There are many in the Christian community who believe that God wants to save all men, based in part on 2 Peter 3:9 (KJV): The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. It seems clear to many that this verse teaches exactly that – God wants all men to come to faith in Christ Jesus. Since it is just as clear that not all men do come to faith in Christ Jesus, something else is needed. Enter Charles Finney and his “new methods” and other things within our control. Is this what honors our Creator and King?

This short article is not a comprehensive examination of any “new methods” nor of the overall nature of the atonement – Is it intended for all men or only for those chosen by God to be saved? I simply want to examine the question, What does 2 Peter 3:9 teach? As with all such questions, we run to the first rule of hermeneutics – context! What does the paragraph teach, what does the chapter and book teach? What does the whole Bible teach about the topic?

The first contextual element gives clear evidence of the intended meaning of verse 9. Let’s read the paragraph in which this verse appears. It is widely agreed that a new paragraph starts with verse 8, although where the paragraph ends appears to be another matter. The ESV is shown below.

2 Peter 3:8 - 10 But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.

Peter opens this paragraph addressing his audience: the beloved, his brothers and sisters in Christ. Whatever comes directly after this is intended for Christians, not for the world. The main idea presented in this paragraph is that our Lord is not tied to calendars and time, that His promise to the elect is a sure thing that will come to pass, culminating in a dramatic event that cannot be missed.

Verse 9 begins with a clear indication of the subject of the Lord's desire: YHWH is patient toward you (ESV), or longsuffering to us-ward (KJV). God is patient towards the beloved, not wishing that any should perish, but that all should reach repentance. Not wishing that any of what group should perish? If we take verse 9b out of its context, we are free to imagine that Creator God wants to save everybody. As I observed in the opening, that brings in all sorts of questions and has serious consequences on our theology of salvation.  But if we allow the Word of God to guide us, the immediate context tells about whom verse 9 speaks. YHWH is addressing His beloved, and towards them He is patient, not willing that any of His redeemed lose heart but trust Him to bring to completion that which He started, as YHWH Himself builds His temple (1 Cor 3:9 & 16; 6:19; 2 Cor 6:16) with the spiritual stones (Eph 2:19 – 22; 1 Peter 2:4 & 5) He has chosen. To claim verse 9 shows that YHWH desires all men to be saved actually works violence on the Scriptures, leading one to conclude the Creator and Sustainer and Judge of all things is unable to bring His desires to pass – contrary to what is declared about Him in Psalms 115:3 and 135:6.

When our interpretation of Scripture puts limits on God (beyond what the Bible describes, in that He cannot lie nor can He stop being YHWH), we know our interpretation is wrong. Every instance I know of wherein men do such a thing has been founded on a view of man that is too high and a view of God that is too low. Rather than attempt to bring God down to our understanding, we should bow before Him as revealed in Scripture and worship Him in humility.

Before we take a look at the greater context within this letter, it will be helpful to review the overall structure of this letter. Chapter 1 has a short greeting with an emphatic description of the believer’s positon and security in Christ Jesus, and an exhortation regarding the truth of the gospel. Chapter 2 is a warning about false teachers, their characteristics and their doom. Chapter 3 turns again to the believers to provide comfort in the promises of God, His power over all creation, and the beautiful culmination of His grand plan of redemption of sinners, with words of instruction to continue to learn about our Lord until He returns.

Now let’s see if there be any reason to overturn the clear meaning of our subject paragraph. Chapter 3 begins in much the same way as verse 8, as Peter addresses the audience of his letter as “beloved”, contrasting these dear brothers and sisters with scoffers and false prophets who question whether Christ will return. And in passage that ends this chapter, and the letter, Creator God addresses His people as “beloved” in verse 14 and 17, connecting them with this characterization with the Apostle Paul in verse 15.

The letter begins with a greeting to the saints, who are the beloved: Simeon Peter, a servant and apostle of Jesus Christ, To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ. Every sentence in this chapter is addressed to these saints, and we see the first use of the word “beloved” in verse 17 as it is used to describe God the Father’s view of His Son. There can be no argument that being called “beloved” in this letter is anything less than a glorious reference to our status as children of the most high God.

Since chapter 2 addresses believers indirectly, as Peter describes the enemies of God, we have nothing to add to our review of the topic in this chapter.

2 Peter begins and ends calling Christians “beloved”, as a reflection of our standing in Christ, and in verse 3:9 it is these people about whom Peter says God is patient towards and not willing that any of them would perish. This is not a half-baked promise to lost people that they can ask Jesus into their hearts and be saved. It is a glorious promise to Christians that those chosen before time (Eph 1:4; Rev 13:8) will be raised from spiritual death to new life in Christ Jesus before that terrible day of judgment. When He returns, one time, it will be bring salvation to those who are waiting for Him (Heb 9:28), those who have been called (John 6:36 – 44). Verse 9 is a promise from God that God will keep His promise to save every sinner He chose – none will perish, but all will come to faith and repentance. Let the saints praise His name! 

Contentment

This talk is narrow in scope, focused on being content with temporal things.

Contentment

Proverbs 30:8b-9

Perhaps the biggest SCAM in professing Christianity is the health and wealth movement. From ancient times people have associated being healthy and wealthy as having God’s favor and being ill or poor was a sign of His judgment. This was the foundation of Job’s counselors, and it was why Jesus’ disciples responded as they did when Jesus told them it was easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. They were astounded, and asked “Who then can be saved?” (Luke 18:26)

Being healthy and/or wealthy is not sinful, we are to not TRUST in these things but use them in service to God and His people. Contentment with what we’ve been allotted in this world is a goal for each child of God – it takes learning and is often taught with trials and successes.

As He drew near to the end of His earthly ministry, the Lord Jesus began speaking plainly to them about the Father and the trouble this world brings. John 16:20-31. When Paul said he had learned to be content, it was founded on this rock of comfort: in this world we will have tribulation – much trouble – yet we can be of good cheer, we can take heart, be encouraged and comforted by this: Jesus has conquered the world!

If we be in Christ, He is our comfort and fellow saints are given to one another to encourage and care for each other. A most beautiful picture is given by an author of the early part of the second century. He observed:

The Christians are not distinguished from other men by country, by language, nor by civil institutions. For they neither dwell in cities by themselves, nor use a peculiar tongue, nor lead a singular mode of life. They dwell in the Grecian or barbarian cities, as the case may be; they follow the usages of the country in dress, food, and the other affairs of life. Yet they present a wonderful and confessedly paradoxical conduct. They dwell in their own native lands, but as strangers. They take part in all things, as citizens; and they suffer all things, as foreigners. Every foreign country is a fatherland to them, and every native land is foreign. They marry, like all others; they have children; but they do not cast away their offsprings. They have the table in common, but not wives. They are in the flesh, but do not live after the flesh. They live upon the earth, but are citizens of heaven. They obey the existing laws, and excel the laws by their lives. They love all, and are persecuted by all. They are unknown, and yet they are condemned. They are killed and made alive. They are poor and make many rich. They lack all things, and in all things abound. They are reproached, and glory in their reproaches. They are calumniated, and are justified. They are cursed, and they bless. They receive scorn, and they give honor. They do good, and are punished as evil-doers. When punished, they rejoice, as being made alive. By the Jews they are attacked as aliens, and by the Greeks persecuted; and the cause of the enmity their enemies cannot tell. In short, what the soul is to the body, the Christians are in the world. The soul is diffused through all the members of the body, and the Christians are spread through the cities of the world. The soul dwells in the body, but it is not of the body; so the Christians dwell in the world, but are not of the world.

This sounds like something from another world, does it not? I believe it is so easy for us to get accustomed to living in the richest nation on earth and drift into that age-old belief that temporal blessings are the measure of God’s favor.

1 John 3:13-17. The world is set up on a system of using people and things for self-benefit. Capitalism rests on this foundation – and if allowed to operate freely, all things for self-benefit would actually benefit all involved because there would be no coercion. People freely enter into business because they see a way to profit. When people are coerced to do business or kept from doing business, those doing the coercion profit at the expense of others.

The Christian faith has often been described as a volunteer organization; this description to contrast with the state-church which is built on subscription – the coercion of man by man. We know our call by God to become part of His family is irresistible; and yet, once called, we come freely and eagerly. We should not use coercion to get things done. Coercion happens by word and deed, by personality and circumstance. These things reveal a lack of being content – they reveal a selfish heart. Those who are not content are described in Jude 10-16. Always this contrast between two kingdoms, two ways of life, two masters.

We have encouragement from our Master in 1 Timothy 6:3-12. In the midst of warning about who slander and quarrel, are envious of others and promote disputes, Paul reminds us that godliness with contentment is worth much. Some promote godliness as a means to material gain, but our Lord tells us we are to be content with food and clothing, knowing that we brought nothing into this world and we can take nothing out of it. Men who love money are vulnerable to many pitfalls and harmful desires, but the man of God is to run from that, pursuing righteousness, godliness, faith, love, endurance, and gentleness.

This is the good fight we are called to. Not one of carnal weapons of coercion, brought forth by envy or selfishness; but a battle in the spiritual realm, where only the Holy Spirit within us can win the war. 1 Peter 4:1-17. May God give us grace to suffer as Christians and keep us from falling into envy and selfishness. 

Biblical Use of Alcohol

Biblical perspective on Alcohol            

Many folk will tell you the Bible condemns the consumption of alcohol.  Many churches have taught for years that drinking is a sin.  Some teach that the wine in the Bible was really grape juice, not a fermented alcoholic drink.  Right up front, I tell you drinking is sinful – for some, but not for all.  And no, the wine in the New Testament is not grape juice, it’s wine.  Let’s see, in part, what the Bible tells us – as saints of God.

The English word "wine" occurs 37 times in the New Testament (KJV). 33 of those (scattered throughout the 4 Gospels, Romans, Ephesians, 1 Timothy, Titus, 1 Peter, Revelation) are the Greek word oinos, which is a direct derivative of the Hebrew word for intoxicating wine, yayin. 2 more occurrences are found in Paul's pastoral epistles to Timothy and Titus, wherein the qualifications of Bishop are given -a double use of a Greek word, paroinos, which is a compound word taken from para (to be near) and oinos. One of the other 2 occurrences of the English word is inferred by the scribes to make the sentence make sense in English - Luke 5:39 and the other is in Acts 2:13, where the term "new wine" refers to a more intoxicating wine (gleukos) than oinos. 

Note – all of the New Testament references to wine warn about being drunk and advise us not to abuse it nor our freedom to consume it.  These warnings are because our Maker knows our frailties.  How many people do you know who “can’t handle their liquor”?  Many people abuse alcohol and don’t think they do – just like folks who swear.  But that’s a whole ‘nother topic.

Note also that in John 2, where Jesus performed His first recorded miracle, people were getting drunk when the wine ran out. They weren't drinking grape juice. When He turned the water into wine, it was declared by the wine steward to be the best wine of the evening - whereas most hosts served cheap stuff once people were under the influence.

Thirdly, note that folks had no refrigeration and grape juice would ferment quickly if left in its natural juice state. Wine, fermented on purpose, would keep much longer.

Here are some scripture passages that reveal God's will on this topic, based on a review of the word, "drink":

Leviticus 10:8 - 11 God forbids priests who are performing ministry to drink wine or strong booze during the time they are ministering. The big unspoken implication is that they could drink these when not performing their ministerial duties; else the Word would not have made this specific prohibition.

Judges 13:1 - 7 God details the prohibition of drinking alcohol for Nazerites. Again, if the non-abusive drinking was prohibited to all God's people, He would not have made this specific prohibition.

Song of Solomon 8:1 - 3 In this love song, God shows the proper use of alcoholic wine. Note the Hebrew word for wine in this verse is yayin, which means "wine (as fermented); by impl. intoxication:--banqueting, wine" and not merely grape juice as some say.

Isaiah 5:21 - 22 and 29:9 - 14 God shows that drinking booze can be a trait of proud, arrogant men.

Amos 9:11 - 15 God promises to bless His people and one of the blessings bestowed upon them is the wine of the vineyards He will give them; and they will drink the wine.

Romans 14:19 - 23 God shows us to be careful in what we do - including drinking - as regards our weaker brothers and sisters in Christ. But this is not a general prohibition against drinking alcohol.

1 Timothy 5:23 This is the famous verse where Timothy is advised to drink a little wine (goes back to the same Hebrew word used in the Song) for his stomach.

Now here are some more scripture, based on the word, "wine" (always using yayin):

Genesis 9:20 - 24 God shows how wine can be abused and man suffers the consequence.

Genesis 14:17 - 20 The high priest Melchizedek set forth bread and wine (yayin) before weary travelers.

Exodus 29:38 - 41 God prescribes the use of wine (yayin) as part of a required sacrifice. He would not use something in this manner if the thing (wine) was sinful in all its use.

Leviticus 23:10 - 14 God again requires wine be a part of a sacrifice.

Numbers 6:18 - 21 Once a Nazerite has completed his service, he may drink wine.

Numbers 28:7 God requires wine and strong drink be used in sacrifice.

Psalms 104:14 - 15 God gives us wine to give us happiness.

Proverbs 20:1 Booze is to handled with great care, as many will be taken into excess.

Ecclesiastes 9:4 – 7 Wine is to be enjoyed as part of the fruit of our work.

John 2:1 - 10 Jesus creates wine for a wedding celebration. Why would He do this if the reasonable consumption of wine was sinful?

Ephesians 5:17 - 21 The famous verse tells us not to be drunk with wine, but filled with the Holy Spirit. This shows that it is being drunk that is sinful, rather than merely drinking a glass of wine.

1 Timothy 3 Qualifications for bishops and deacons - don't be a drunkard. Again - not a word about "do not drink".

There are many verses that warn about the dangers of excessive drinking. These ought to make every saint careful about drinking. But it's the heart - have a drink to enjoy life, don't drink to excess nor allow the alcohol to influence you or make a brother stumble.  See Romans 14:14 – 23.  And back up to Romans 14:1 – 13 to see how we should not look down on a brother who has a different view on eating or drinking.  A shorter view of this point is found in Colossians 2:16 – 17. 

Let the Word of God be your guide about this – and every subject; not the word of any man.  Life is too important to rest on man’s opinion.  We have the word of God and the mind of Christ.  Let us live in such a way as to make this present world know we don’t belong to it – we belong to Jesus! 

A Time of Transition

Transition

During His earthly ministry, Jesus was announcing the kingdom of God, showing it to be something different from the nation of Israel. Before the cross, He declared the kingdom was not discernable with the eye, but was in their midst as He stood with the Pharisees (Luke 17:20-21). A kingdom not of this world but present - in part - upon it. Scripture provides four clear statements about Jesus’ position regarding the Mosaic Covenant:

Matt 12:6 Jesus is greater than the temple

Matt 12:41-42 Jesus is greater than Jonah and Solomon

Matt 12:2, 5, 7, 8 Jesus is Lord of the Sabbath

Heb 3:3 Jesus has greater glory than Moses

In this transition from Old Covenant to New Covenant, Jesus was unveiling His kingdom while on earth, revealing Himself as the Greater Prophet and Son of God. When He was crucified and raised from the dead, this kingdom was inaugurated and is extant in His people. It will be consummated when He returns to judge the nations, gather His people, and make all things new.

Let us now take a look at these transitionary passages, showing how Jesus revealed what was coming: a kingdom not of this world, under a new ruler with a new rule.

Luke 2:41-50 (HCSB) Every year His parents traveled to Jerusalem for the Passover Festival. When He was 12 years old, they went up according to the custom of the festival. After those days were over, as they were returning, the boy Jesus stayed behind in Jerusalem, but His parents did not know it. Assuming He was in the traveling party, they went a day’s journey. Then they began looking for Him among their relatives and friends. When they did not find Him, they returned to Jerusalem to search for Him. After three days, they found Him in the temple complex sitting among the teachers, listening to them and asking them questions. And all those who heard Him were astounded at His understanding and His answers. When His parents saw Him, they were astonished, and His mother said to Him, “Son, why have You treated us like this? Your father and I have been anxiously searching for You.” “Why were you searching for Me?” He asked them. “Didn’t you know that I had to be in My Father’s house?” But they did not understand what He said to them.

The Mosaic Covenant commanded utmost respect for parents, with death required for those who went so far as to curse their parents (Lev 20:9). We see in Luke 2 the response of Jesus’ mother – shock at her son’s failure to treat them with respect, by staying behind without permission. This was based on the Mosaic law’s harsh stance against disobedience to parents. Jesus was at the cusp of being recognized as an adult and knew He had a higher calling from His heavenly Father, no longer a child under the guardianship of the Mosaic Law. His earthly parents did not understand this; it would appear many of His spiritual children have failed to look into this.

Luke 5:12-14 (HCSB) While He was in one of the towns, a man was there who had a serious skin disease all over him. He saw Jesus, fell facedown, and begged Him: “Lord, if You are willing, You can make me clean.” Reaching out His hand, He touched him, saying, “I am willing; be made clean,” and immediately the disease left him. Then He ordered him to tell no one: “But go and show yourself to the priest, and offer what Moses prescribed for your cleansing as a testimony to them.”

Scripture moves quickly into the ministry of Jesus, 20 years after the first incident noted above. It was against the Mosaic Law for a healthy person to touch one with leprosy (Lev 5:3). By touching this man, Jesus was demonstrating that He was not bound by the Mosaic Covenant but answered to a higher calling. When Jesus began His kingdom ministry, He was no longer under the Mosaic Law as He was as a minor child, else He would not have touched the man. He was working to show the Jews that their Messiah was greater than Moses, bringing a new and better covenant founded on better promises to His spiritual people. True cleanliness is of the inner man, not the outer man.

Matt 17:24-27 (HCSB) When they came to Capernaum, those who collected the double-drachma tax approached Peter and said, “Doesn’t your Teacher pay the double-drachma tax?” “Yes,” he said. When he went into the house, Jesus spoke to him first, “What do you think, Simon? Who do earthly kings collect tariffs or taxes from? From their sons or from strangers?” “From strangers,” he said. “Then the sons are free,” Jesus told him. “But, so we won’t offend them, go to the sea, cast in a fishhook, and take the first fish that you catch. When you open its mouth you’ll find a coin. Take it and give it to them for Me and you.”

The clear meaning of this passage is that His disciples are sons of the King and not required to pay the temple tax. This is another demonstration that He and His people are not ruled by the Mosaic Covenant. Jesus explains why it will be paid this one time – to avoid giving offense. This is the same motive and method we hear from Paul in 1 Corinthians 9 where he acts like those under the law of Moses, though he is not under the law; he acts like those NOT under the law of Moses though he is not without law – he is under the law of Christ. No offense other than the cross. Christians, including redeemed Jews, are not under the law of Moses.

Several other passages of Scripture reinforce this idea. In Luke 8:19-56 Jesus touched a dead child and raised her to life; touching the dead was prohibited by the law (Num 19:11-12). The Mosaic Law forbade spitting on a person: Numbers 12:14 declares one unclean who has been spit-on; Deuteronomy 25:9 refers to spitting in in another's face as a curse on the person. Jesus spit on the ground, made clay to apply to a blind man's eyes to bring healing (John 9:6); He spit on a mute man's tongue to heal him (Mark 7:33); and He spit in a blind man's eyes to heal him (Mark 8:22-25), contrary to Mosaic Law. Jesus declared all foods clean (Mark 7:15, 19), contrary to the Levitical law; He healed a paralytic on the Sabbath (John 5:7-10).

For these things they wanted to kill Him (John 5:18), for He not only violated their Sabbath, He made Himself equal with God. John did not write that the Jews claimed Jesus was breaking their Sabbath; he wrote that Jesus broke the Sabbath. In Matthew 12, Jesus defended His disciples plucking grain on the Sabbath, positioning Himself as greater than David (who had eaten bread meant only for priests) and greater than (Lord of/over) the Sabbath. David was not prosecuted for violating this law because he was king of Israel; Jesus is King of kings! In this instance, He cites Hosea 6:6, "For I desire mercy and not sacrifice." The law was not full of mercy, it provided no specific exceptions to the weekly Sabbath for acts of mercy. Healing was required in the law but no provision for doing so on the Sabbath was given. Circumcision was required on the 8th day, which sometimes happened on a Sabbath. Jesus pointed out the priests recognized that the law of circumcision must not be broken, even if it was performed on the Sabbath (John 7:22-23). The Sabbath law gave no exception for circumcision, just like it gave no exception for baking the bread that was required by the law. I think these points of tension were there to lead the Jews to seek guidance from YHWH, but they built up a system of rules that they thought they keep and be pleasing to God. Of old He told them, "I desire mercy and not sacrifice."

All of these incidents reveal the tension between the covenant that was growing old and nearing its end and the New Covenant that was being revealed and would soon be in place. Jesus was showing by word and deed how His people were to live – not bound by the letter of the law, but guided by the Spirit of God.

The Latin phrase, “Ex Lex,” is sometimes used to describe God as being “without law” or “not under law.” We see this in the Old Testament when the One Who declared the taking of man’s life was forbidden (Gen 9:5-6; Ex 20:13; Deut 5:17) killed many (Ex 4:12, 29; Deut 4:3; 1 Sam 6:19). There are other examples, but the idea is established: God is not bound by the laws He gives man; He is bound by His character and will. He makes alive and He kills. He cannot lie nor can He sin. Note this: One who is not bound by a law cannot break it. This is why when Jesus “broke the Sabbath” He did not break any law – He had removed Himself from being “under the law” as part of His bringing His kingdom into being.

Many teach, as I used to, that Jesus came to keep the Mosaic Law perfectly. I taught that the law-giver became the law-keeper to save the law-breakers. But the Bible does not teach this. Jesus said “My food is to do the will of Him who sent Me and to finish His work” (John 4:34); He further stated “I can do nothing on My own. I judge only as I hear, and My judgment is righteous, because I do not seek My own will, but the will of Him who sent Me.” (John 5:30) He came to do the will of the Father – but what is this? The answer is also in John’s gospel: "For I have come down from heaven, not to do My will, but the will of Him who sent Me. This is the will of Him who sent Me: that I should lose none of those He has given Me but should raise them up on the last day. For this is the will of My Father: that everyone who sees the Son and believes in Him may have eternal life, and I will raise him up on the last day.” (John 6:38-40) This is the will of the Father regarding the Son, not law-keeping but soul-saving; to redeem every lost sheep, to lose none of those the Father has given Him.

In each of the instances cited, Jesus is acting and speaking as one who is not under the law of Moses, but above it; just as Paul said he was not under the Law of Moses but under the Law of Christ (1 Cor 9:19-22). Jesus was teaching His people that life in the New Covenant, the kingdom which is not of this world, does not require devotion to the Mosaic Law but devotion to the Son of Man.

In the Sermon on the Mount, Matthew 5 – 8, Jesus was explaining to the Jews this new kingdom, which was not what most of them were expecting. He reviewed commands from the Old Covenant and contrasted them with instructions and commands from the kingdom. One saying which most claim was not in the Mosaic Covenant is in verse 43, “You have heard that it was said, Love your neighbor and hate your enemy.” That is not found verbatim in the Old Covenant. But go read: Deut 7:1-2 “When the LORD your God brings you into the land you are entering to possess, and He drives out many nations before you — the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites, seven nations more numerous and powerful than you — and when the LORD your God delivers them over to you and you defeat them, you must completely destroy them. Make no treaty with them and show them no mercy.” And Psalms 139:19-22 God, if only You would kill the wicked — you bloodthirsty men, stay away from me — who invoke You deceitfully. Your enemies swear by You falsely. LORD, don’t I hate those who hate You, and detest those who rebel against You? I hate them with extreme hatred; I consider them my enemies. Kind of sheds new light on what Jesus said. Indeed, they had heard that they should hate their enemies.

Another thing that Jesus said needs explanation: Matt 5:17 “Don’t assume that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.” All throughout Matthew’s gospel the word “fulfill” has an eschatological meaning; he is telling us the Law and the Prophets (the entire Old Testament as we call it) had by Jesus been brought to its intended end point or culmination. At no point in this gospel does “fulfill” mean “to keep” or “obey.” As we read in 1 Corinthians, the Law and the Prophets were written for our edification; in Luke 24 we read that they testify about Jesus. But their role as the guardian for national Israel is over (Galatians 3:23-24 Speaking to those who wanted to live as Jews, Paul said: Before this faith came, we were confined under the law, imprisoned until the coming faith was revealed. The law, then, was our guardian until Christ, so that we could be justified by faith.). Luke 16:16 tells us the law and the prophets were proclaimed or in force until John (the baptizer); since then (a new thing), the good news of the kingdom of God has been proclaimed and all are urged to enter in. The law and prophets were for a time, but since Christ came, the gospel is proclaimed to every person. The Law and Prophets remain as revelation even as their role of regulation came to its intended, planned end.

What is man’s part, in the New Covenant? Many teach that the Mosaic Law, in part, is to be our rule of life. Jesus said, “If you love Me, you will keep My commands.” (John 14:15) Further, “The one who has My commands and keeps them is the one who loves Me. And the one who loves Me will be loved by My Father. I also will love him and will reveal Myself to him.” (John 14:19) Does Jesus lead us to the Mosaic Law, is that where His commands are found? In part, yes – but not as presented in the Mosaic Covenant. Jesus said, “Love the Lord your God with all your heart, with all your soul, and with all your mind. This is the greatest and most important command. The second is like it: Love your neighbor as yourself.” (Matt 22:37-39) He observed that “All the Law and the Prophets depend on these two commands.” (Matt 22:40) To properly love God and those made in His image is higher than the entire collection of teaching in the Old Testament. And to understand how to love God we must look unto and hear Christ rightly.

Hear ye Him: “This is My command: Love one another as I have loved you. No one has greater love than this, that someone would lay down his life for his friends. You are My friends if you do what I command you.” (John 15:12-14) We do not look to the Tablets of Stone to discover how to love, we look to the completed canon to see how Christ and His Apostles taught and lived. All of the “one another” passages shed light on this idea. We are not ruled by a list of “do this” and “don’t do that” commands; we are ruled by the Law of Christ, which is the fulfillment of the two greatest commands. We have the New Covenant Scriptures which show and instruct us how to love, including Galatians 6:2 Carry one another’s burdens; in this way you will fulfill the law of Christ. In many of the epistles we see practical instructions for how to live: Romans 14, all of 1 Corinthians, James, etc. In none of them are we told to return to Moses and read and apply the Law and the Prophets as national Israel was commanded. In fact, we are told NOT to do so in Galatians 3:1-3 “You foolish Galatians! Who has hypnotized you, before whose eyes Jesus Christ was vividly portrayed as crucified? I only want to learn this from you: Did you receive the Spirit by the works of the law or by hearing with faith? Are you so foolish? After beginning with the Spirit, are you now going to be made complete by the flesh?” The Mosaic Law was fit for a people living in the flesh. The Law of Christ is fit for a people walking in the Spirit.

The Spirit of God will illuminate our understanding of Scripture and by His willing and equipping (Philippians 2:13) we will to do what is pleasing to our heavenly Father. 

Why Deacons?

We are familiar (I hope) with Acts 6 and the appointing of the proto-deacons. But do we pay attention to the problem these seven men were to address and the outcome of their service? This, I think, is critical to our having a right view of what deacons should be doing.

The problem statement: Acts 6:1 “In those days, as the number of the disciples was multiplying, there arose a complaint by the Hellenistic Jews against the Hebraic Jews that their widows were being overlooked in the daily distribution.”

The people of God were squabbling over material things. Go figure! The Apostles saw that their focus was to be on prayer and the ministry of the Word (v 4) and that other godly men should handle the temporal matters (vs 2 & 3). The squabblers were happy about this and seven men were chosen for this duty (vs 5 & 6).

What was the outcome? Verse 7 reveals what happens when godly men keep the peace among the saints: “So the preaching about God flourished, the number of the disciples in Jerusalem multiplied greatly, and a large group of priests became obedient to the faith.”

When our focus is on the temporal, we tend to get selfish and squabble over these things. The color of carpet, what instruments should be used, what is the dress code, etc. When people are dealt with gently and temporal matters are resolved, our focus will be inclined to the spiritual and the preaching and teaching will flourish and evangelism will take place, and the Spirit of God will bring lost sheep into His sheepfold – maybe even some priests of a pagan cult.

Trust God, fix your eyes on the heavenlies, do not squabble over stuff. This is good and pleasing in the sight of our Lord. 

As in the Days of Noah, Genesis 18:16-33

People will scoff at the idea that there is a God, deny that He is returning as the Bible declares. No matter what trouble comes, including the end of the world, God will not allow any of His children to perish. Knowing this, we should be known by our holy conduct and godliness as we live at peace with Him and one another; in our families and in our local assembly. But as the days of Noah were, so also will the coming of the Son of Man be. (Matt 24:37)