In Matthew 1, the New Testament opens with a genealogy establishing the lineage of Christ. Anyone familiar with the Bible knows it is full of genealogies. The first is in Genesis 4, and we have a tendency to gloss over these records. There is even danger that we may view these passages as mere padding or filler.

Think about the individuals contained within those verses – their families, their cultures, their histories. I Peter 1:19 and II Timothy 3:16 both make it clear that God is intentional with scripture. He inspires the writers to record what they do, so this infers a purpose behind every passage – even genealogies.

Purposeful Genealogies

Bible stories and instructions usually serve one of two purposes, either reminders of what we already know or as new instructions. While genealogies seem tedious to study, they help preserve the historic integrity of the Bible. By the end of chapter 5, we have a family record of lives between Adam and Noah. Are these mythical figures, or did Methuselah and Enoch truly exist. I’m inclined to believe these were real people. Genealogy is an ancient art form, and the scholars of ancient Israel were masters. These records reflect care and concern in preserving a national history. In this vein, genealogies can help provide a historical context to events.

Luke 3 contains yet another genealogy. It is a history that starts with Joseph and covers over fifty generations of Jesus’ ancestry. It is a record of roughly 2000 years worth of individuals preserved for our knowledge. Painstaking math results in an ability to date events around these lives with some degree of accuracy. The Archbishop Usher and Dr. William Hales are best known for using this methodology, and later archaeological findings would confirm many of their suppositions.

A final aspect of genealogies pertains to keeping the old law as God intended. Numbers 3:9-10 establishes a lineage of priests that would start with Aaron and carry on through his bloodline. Being a Levitical priest required that one be a direct descendant of Aaron. Records had to be preserved to ensure the priests were acceptable before God. Thus genealogies were recorded and preserved as necessary components to the ancient Jewish faith.

Genealogies and Us

Genealogies are not a point of concern in the New Testament, and those two lists that record Jesus’ lineage are the limit of New Testament genealogies. These serve to confirm prophetic fulfillment in the ancestry of Christ. Hebrews 7:11-12 speaks of a change to the nature of our priesthood and law. Christ ends the need for maintaining genealogies, for He assumes the mantles of priest and king, offices for which records of lineage were once required.

Titus 3:9 warns Christians from obsessing and arguing over genealogies, and I Timothy 1:4 reads very similarly. These lists once fulfilled a need. Today, they serve as a record of the individuals who experienced Bible events. They validate those events. They illustrate the prophecies leading up to Jesus, and they give us a window through which we can see the multitude to whom we are connected in God.

By Alan Miller

Tags: jesus, prophecy

Because the book of Revelation has become a playground of interpretations, we in the church tend to avoid studying it, seeing it a book we can’s understand. Revelation 1:1 clearly states that it is a book written in signs and imagery, but to really understand Revelation, we have to look at the book through First Century eyes. Avoiding getting bogged down in details can help us see the big picture. It is a book meant to be read and understood by Christians.

Revelation is the final chapter to everything preceding it. It contains over four hundred allusions to the Old Testament. The term overcome appears twenty-four times in the book, describing an overcoming or prevailing over death and the trials of this world. It is written in a time when Emperor worship supersedes all in Roman government. It is a time of conflict and persecution for Christians, so God delivers a message of prevailing over death. John 16:33, Roman 3:4, Romans 12:22 – all these verses contain the idea of prevailing in God.

The number seven is used repeatedly in Revelation, a number that, like ten and one thousand, denotes spiritual completeness. It is a perfect number of completeness in semitic culture, and Jesus uses it this way in Matthew 18 when discussing forgiveness. It is a combination of the divine number three and the four corners of the world – all of Creation and the Creator.

Seven Messages of Hope

William Hendrickson suggests there are seven cycles in Revelation telling the same basic story, a progressive parallelism that begins after the introduction of chapter one.

1. Revelation 2-3: The Seven Churches. In the letters to the seven churches, Christ assures these congregations that He knows them personally. He knows what they are going through. he knows their cares, and He calls upon them to stay faithful. If they overcome, they will receive eternal rewards of life with God.
   
   
2. Revelation 4-7: The Seven Seals. The second cycle, beginning in chapter 5, describes a scroll sealed with seven seals. It is perfectly closed to prying eyes. This sealed scroll is in God’s right hand, and none are found worthy to open the seal at first until a Lamb appears that appears once killed but now alive. Through the following chapters, the seals are opened with 144,000 along with a countless multitude in white praising God. Chapter 7:14 describe these worshippers as those who have overcome persecution and tribulation. They are awestruck at the outcome of the sealed scroll.
   
   
3. Revelation 8-11: The Seven Trumpets. The seven trumpets herald warnings. Chapter 11:15 records the final trumpet signaling God’s assumption of His people in His kingdom. No nation can stand against this kingdom, and the temple of God opens revealing the ark of His covenant. Judgment is delivered to those who reject God, and His people are brought to their reward.
   
   
4. Revelation 12-14: The Enemies of God. Satan is identified as a dragon in Revelation 12:9. The nation of Rome, the act of emperor worship, the enforcing military forces are described as allies of this dragon. As this cycle concludes, the theme of hope returns, promising rest from labors for those remaining steadfast in the Lord’s work.
   
   
5. Revelation 15-16: The Seven Bowls. These bowls depict God’s wrath with God’s patient warnings giving way to judgment. The theme of hope repeats even among these terrible events. Those clothing themselves with Christ and acts of righteousness escape judgment. Jesus says to watch, remain prepared, and keep our garments of holiness clean.
   
   
6. Revelation 17-19: The Judgment of Harlot. A key to revelation is identifying the harlot city of Revelation 17. It is described as the great city that rules over the world – directing attention away from Jerusalem and onto Rome. Her excessiveness makes the world rich, but an angel proclaims how great her fall will be. In this fall, God’s saints praise Him for purging the world of this corrupting influence.
   
   
7. Revelation 20-22: The Final Judgment and Reward. The final cycle depict the marriage supper of the Lamb and His church, arrayed in the white garments of the righteous acts of her members. Chapter 20:11 describes a great white throne before which none could hide. The Book of Life is opened, and all are judged according to their works. Death is no more, and God’s realm is described as a garden much like Eden, repeating the promise of hope to the faithful.
   

Conclusion

We may not face the same persecution as those First Century saints, but we still have to remain faithful. We have to keep our robes unblemished of the world, clothed in acts of righteousness. We, like those Christians, look forward to a home with our Father. We see a message of hope and of reconciliation with God through John’s vision that he shares with us in Revelation. We can be washed in the blood of the Lamb. We can know victory in Jesus if we hear the words of our Lord and we overcome the trials of this world.

By Tim Smelser

Tags: revelation

Update: Fixed some point groupings and scripture references as well as added a couple more parallels from Tim.

Colossians 2:16-17 records Paul referring to the customs of the old law as shadows of Christ, and Hebrews 8:4-5 refers to the levitical priesthood as a shadow of things to come. Likewise, Hebrews 10:1 calls the old law a shadow of good things to come. We’ve examined how the Sabbath days and years are shadows as are the implements of the temple. Even individuals serve as shadows of Christ, and, in Hebrews 3, Moses is one of these individuals.

Parallels Between Moses and Jesus

The first six verses of Hebrews 3 draw parallels between Jesus and Moses. In this, there are some immediate facts that come to mind.

• Exodus 2:3-10 records Moses’ fate as a baby. He is preserved in infancy while other male children are condemned, and a parallel to this can be found in Matthew 2:13-15 when Herrod orders the murder of males two and under.
  
  
• Both are raised by a step-parent, so to speak. Moses is raised in Pharaoh's household in Exodus 2:10, and, in Luke 3:23, Jesus is described as the supposed son of Joseph. He is not the birth son of this man.
  
  
• We have little recorded of either childhood. With Jesus, we have his studies in the temple at twelve and then his adult ministry. Moses we see as a baby and then as an adult.
  
  
• Both Jesus and Moses are described as "apostles," or sent-out ones in Exodus 3:10-12 and Hebrews 3:1.
  
  
• Both denounce offered riches. Hebrews 11:24 records Moses’ faithful revocation of the privileges afforded one in his position for the sake of God. In II Corinthians 8:9, Paul speaks of Christ inflicting Himself with poverty for the sake of others.
  
  
• In Exodus 34:27-28, Moses fasts for 40 days and nights, and Jesus does likewise after His baptism in Matthew 4.
  
  
• Exodus 14:21 records Moses controlling sea and wind, and Jesus does this before the apostles in Matthew 8:26.
  
  
• Moses feeds the people with bread and meat as does Jesus (fish and loaves) in Matthew 6.
  
  
• Numbers 11:16 has Moses gathering 70 men to help his work, and Luke 10:1 records Jesus recruiting seventy men.
  
  
• Moses is a law-giver according to Exodus 35:1, and John 12:49-50 as well as Matthew 28:18-20 put Jesus in a position of authority as a law-giver.
  
  
• Both speak God’s word from a mount. Moses, Mt. Sinai; Jesus, the sermon on the mount.
  
  
• Moses establishes the tabernacle in Exodus 35-40, and Jesus serves the purpose of the tabernacle in John 1:14.
  
  
• Exodus 34:35 records Moses’ face shining from the presence of the Lord, and, in Matthew 17:2, Jesus’ face shines as the sun.
  
  
• Both establish memorials – the Passover and the Lord’s Supper, both involving blood of the lamb.
  
  
• Both are rejected by their own people, Moses by the freed Israelite slaves in Exodus 2:14, and many disciples forsook Jesus in John 6:66 as do people from His own hometown in John 7:12-13.
  
  
• Numbers 12:1-2 and Luke 7:5: Both are rejected by their own families.
  
  
• Both endure murmuring. Exodus 15:24 is but one example of the Israelites complaining against Moses, and Luke 15:2 (among other passages) shows the scribes and Pharisees murmuring about Jesus’ association with sinners.
  
  
• Both are humble: Numbers 12:3 and Matthew 11:29.
  
  
• Both are punished for their brethren. In Deuteronomy 1:37, 3:26, and 4:21, Moses tells the people God was angry at him for their sakes. Isaiah 53, I John 3:16, and Romans 5:6-8 explain Jesus’ sacrifice based on our sins.
  
  
• Mysterious circumstances surround the death of each. Deuteronomy 34:5-7 shows Moses being buried anonymously by God at a fit 129. Jesus death features an empty tomb and the confusion surrounding that fact.
  
  
• Both are deliverers from bondage. Moses, in Exodus 3:10, is to bring the people out of slavery, and John 8:32-36 speaks of Christ’s truth setting us free. Romans 6:5-6 describes our former life in sin as a bondage that Jesus breaks.
  

Conclusion

Parallels such as these are not coincidental or accidental. The Jewish culture surrounding Jesus would have seen many of these parallels in His life. Deuteronomy 18:15-18 records Moses saying that God will rise up another prophet like himself, and Acts 3:19-26 has Peter stating that Jesus is the fulfillment of this promise, pointing to the entirety of the prophetic canon as leading up to Christ.

Moses is the prototypical deliverer and law-giver, and Jesus fills that shadow. Today, we must give heed to everything Jesus says and recognize Him as our deliverer from the bondage of sin.

By Tim Smelser

Tags: parallels, jesus, moses

Sometimes we wonder if there is a double-standard with God based on a couple of passages. One is I Corinthians 5:9-13 as Paul deals within tolerated sin within a congregation. One part of the argument makes it sound like it is okay for some of the world to live one way while Christians are held to a different standard. The other is Romans 2:13-15 where Paul speaks of those who are a law unto themselves, not knowing the gospel of God.

A Law Unto Themselves

We have a tendency to think of God’s word as two parts – the old and the new. This is reinforced by Hebrews 8, where the author speaks of a first and second covenant. The first covenant was specifically between God and Israel based on the obedience of Abraham (see Galatians 3:16), and it was delivered at Sinai after the escape from Egypt. The Old Testament then primarily focuses on that relationship between God and Israel, but Christ came for all nations.

In Hebrews 1:1, we are told that God once spoke to His creation in a variety of ways, and this is evidenced in passages like Genesis 4:3-4, Genesis 5:24, Genesis 6:8-9, Genesis 11:5, and many more, even carrying into the books of history and prophecy. We cannot know how God dealt with every godly individual, but He made Himself known to those who would follow Him, so how does this fit with the passage in Romans 2:13-15?

Romans 1:18-24 describes how much of the Gentile world had originally rejected God despite their opportunity to know Him, and Romans 2:11 reinforces the concept that God does not demonstrate favoritism. Verses 13-15 then refer to a general sense of morality contained within all mankind. Cornelius of Acts 10 is a good example of this. To be a law unto themselves is not citing a self-creation of standards as much as it is naturally following God’s code of morality without being consciously aware of that adherence.

Our Application

In Romans 2:2, we are reminded that God’s judgment is true and just. If I know what God expects of me, then I have the responsibility to follow it. In this context, God has the same expectations for everyone – whether they choose to follow Him or not. How does the reconcile with I Corinthians 5:9-13? Paul is simply reminding us not to be harshly judgmental with those outside the church who may be unaware of God’s expectations, but we should, in fact, be concerned with sin within our walls.

God cares for His entire creation. Remember Rahab, the Canaanite prostitute; Ruth the Moabite idol worshipper; the Assyrians in Jonah; Nebuchadnezzar in Daniel; and many more examples. John 3:16 reminds us that Christ came for all men, and we should have the same concern. Galatians 3:23-29 makes it clear that God sees no racial or gender-based boundaries, and John 14:6 records Jesus stating that all can come to the Father through Him. God’s way is open to all. There is no double standard for Christians and non-Christians. He is no respecter of persons, and He wishes all to repent and follow Him.

By Tim Smelser

Tags: controversy, scripturality, judgment

In John 19:19, we read about Pilate’s proclamation on Jesus’ cross: “Jesus of Nazareth, the King of the Jews.” It was recorded in Hebrew (the language of the land), Latin (the language of nobility), and Greek (the language of the masses). In a similar manner, we have four accounts of Christ’s life recorded in our Bibles, and, like the three languages of Pilate’s marker, each gospel communicates a consistent but unique view of Christ’s life and ministry.

Matthew’s gospel, for example, is geared toward a Jewish audience. Mark seems to cater to a more Roman audience while Luke’s record is Greek in language and style. Finally, the gospel of John has a more universal message.

The Gospel of Matthew

From the beginning, Matthew emphasizes the laws and traditions of Judaism. He focuses on the scribes and Pharisees, and he extensively refers back to Old Testament quotations throughout his writing. Multiple times in Matthew, we see the phrase, “that it may be fulfilled,” followed by an Old Testament reference. He is the only writer to use “church” in his writings. He arranges Jesus’ teachings into thematic passages. Jesus is called Son of David nine times. He emphasizes the kingdom of Heaven in over fifty verses.

In Matthew 10:6 and 15:24, the author refers to “the lost sheep of the house of Israel,” a term unique to this book. Matthew divides the sections of his book with, “When Jesus was finished,” or some variation that segues into a new topic or thematic section. This happens in Matthew 7, 10, 19, and 26. There are two pivotal points in the book. One is in chapter 4:17, recording, “From that time Jesus began to preach and say, ‘Repent for the kingdom of Heaven is at hand,’” and the other is in 16:21 when Jesus begins foreshadowing His crucifixion.

The Gospel of Mark

Mark is a rapid-moving book. It is aimed at convincing the reader that Jesus is God, quickly moving from one setting, miracle, or event to another. “Immediately” is used some forty times in the book. Suffering and persecution are themes of this gospel. He interprets and explains phrases and customs those outside Judah might be unfamiliar with, and he emphasizes the sovereign authority of Christ. There is no birth story or genealogy in Mark.

The Gospel of Luke

Luke is referred to as a physician. He is very detailed and technical in his identifications of people and places. In Luke 19:25, when referring to the camel and the needle, he uses a word for a surgeon’s needle. (The others recording this use a word for a stitching needle.)

Luke emphasizes the humanity of Jesus. In his genealogy, he traces Mary’s line back to God, and he emphasizes individual’s encounters with Jesus. Women, children, and the needy encounter Jesus often in this book. Prayer is heavily emphasized. Luke 11, 18, and 21 are all prayer passages peculiar to Luke. He also puts an emphasis on grace and the urgency of salvation.

The Gospel of John

This is sometimes referred to as the gospel of belief, and the concept of belief is found ninety-eight times in the book. The author never identifies himself by name. He is always the apostle “that Jesus loved.” Chapters 2:13, 5:1, 6:4, and 11:55 record different Passovers, and this helps us give a timeline Jesus ministry.

John only records seven miracles, and five of them are unique to John. Also, John emphasizes Jesus’ control over His timeframe. In chapters 2:4, 7:6, 7:30, 8:20, and 13:1, John refers to Jesus’ time or hour coming. This cumulates in John’s thesis at the end of his book (20:30-31) – that these events are recorded to stir belief in his readers.

Conclusion

One cannot get the full picture of Jesus by studying only one of the gospels. They all have unique contributions to giving us a complete picture of Christ. This has been recorded for us that we may believe and know for certain the faith we have in Jesus. They confirm His deity, His power, His humanity, His fulfillment of prophecy, and His control over the events surrounding His life and death.

By Tim Smelser

Tags: jesus, overview

Daniel 9 has been called the “dismal swamp of Old Testament criticism.” There are numerous takes and explanations to the vision of Daniel 9, including a church-age approach, among these being various Messianic approaches, millennial and pre-millennial interpretations, and various church-age interpretations. In this lesson, we’re going to look at this prophecy in context of Jesus statement that He had fulfilled all things written concerning Him and His kingdom and look for a simple, valid explanation to these difficult verses.

The Vision of the Seventy Weeks

The vision comes during the first year of the reign of Darius. Some scholars accept the theory that Darius and Cyrus were one and the same. Both names may refer to the same individual. Historically, those in Jerusalem were carried away in 605 B.C., and now Darius comes into power 539 B.C. Here, Daniel is reading of the captivity from Jeremiah 25:11, realizes the time of captivity should be ending soon, and prays to God, making confession for the sins of his nation. He pleads for God to listen to his prayer, forgive the past, and restore His people.

In Daniel 9:20, Daniel’s prayer is interrupted by another vision of the angel Gabriel, and the angel says he has come to give Daniel understanding of what is to come to pass. He says that seventy weeks are declared to make an end to sing, make reconciliation, bring righteousness, seal up the past, and bring the anointed one. These weeks are divided up into other events, some tragic, leading up to wrath poured out upon the unfaithful.

The Context of Law

Back in Leviticus 26 and Deuteronomy 28, we have recorded the blessings and curses of the covenant. Based on the loyalty of the people various results are numerated. In Leviticus 26:23-25, the ultimate consequence is being stripped from the Promised Land, a sword of vengeance, a seven-fold punishment. In verse 34, it is written that the land will have its Sabbaths (see also II Chronicles 36:17-21), and verse 40 promises that the people will one day confess their sins and those of their fathers – which is exactly what Daniel is doing in the ninth chapter of his book. Also, we learn in Isaiah that God is going to use his servant Cyrus in chapter 44:28 to restore Jerusalem and the temple.

Numbers As Symbols

Seventy weeks are seven sets of seven days. We have noted that God would smite His people seven times, and we know that the Sabbaths revolved around the number seven: the seventh day, the seventh year, and the foty-ninth + fiftieth year. This time period is difficult to assign a literal period to, so, in light of the importance of seven in Jewish theology, it is logical to consider the seventy years and the seventy weeks as symbolic period of time.

Seventy years would be ten sevens. Ten cycles of Sabbath rest. The seventy weeks would be seven times seven times ten. (Remember Jesus and Peter on the topic of forgiveness: seventy times seven.) Ten sevens point to Jubilee, a time when the land rested and freedom was granted to those under bondage.

These numbers demonstrates a period of absolute completeness. There is no sensible way you can assign literal years to these numbers and assign them to fitting events. These numbers have been used symbolically in other locations, and it makes sense to view them as symbolic now.

The Goals of the Seventy Sevens

What is to be accomplished in this time period of “ten Jubilees?” Six things are mentioned beginning in verse 24. A finish transgression and an end to sin are promised. Only one brings a true end to the consequences of sin. Binding up and removing sin is only accomplished through Christ’s sacrifice. Atonement for sin will come. Again, in the scriptures, there is only one who brings absolute atonement. This time will bring everlasting righteousness. Vision and prophecy will be sealed up or brought to completion. In Luke 24, Jesus says His life has fulfilled all things written concerning the Messiah. He says early in his ministry that He has come to fulfill, or accomplish, the law. Finally this period will anoint the most holy. Again, Jesus seems a logical conclusion to this statement. He, being seated at the right hand of God, is anointed prophet, priest, and king.

This whole passage pretty conclusively points to the ministry of Jesus, and this fits in with the rest of the prophecy. The anointed one is cut off and Jerusalem is destroyed (the abomination of desolation). Jesus offered Sabbath to His followers, offering rest. In Romans, we are described as free from sin. The Sabbaths and Jubilee years were times of rest and deliverance, and Jesus’ sacrifice releases us from the debt of sin and frees us from the captivity involved. We are granted inner peace and eternal rest.

Conclusion

God’s plan for man has always been restoration and freedom, and the final Sabbath rest is still awaiting His people. God’s plan is cohesive and builds up to the ministry and sacrifice of Christ. When we read these passages, we can see history unfold in God’s plan, and we can understand our Lord is one who keeps His promises for the restoration of His people.

By Tim Smelser

Tags: controversy, prophecy, jesus, daniel

As we’ve been studying books like Ezekiel and Daniel in our Bible classes, and it can be easy to lose sight of the real driving message of these books behind the various visions in their vividness and imagery. That message is this: the Messiah is coming. In this lesson, we are going to look at four prophecies in Ezekiel that dramatically anticipate the arrival of the Christ.

Four Messianic Passages in Ezekiel

In Ezekiel, one of God’s driving points is that He is the God of time and space. He controls the future. He drove the past, and He is in complete control.

The Eagle and the Tree: Ezekiel 17. Ezekiel 17 uses the cutting and planting of trees as an allegory of Nebuchadnezzer taking the ruler from Jerusalem and Judah then trying to lean on allies for support. However, toward the end of the chapter (verses. 22-24), we have God claiming he will plant a twig atop the mountain that will grow to provide shelter to all lands. This mountain image is also used in Isaiah 2 speaking of the house of the Lord. This twig is the Messiah whose kingdom can provide shelter and protection to peoples of all nations – regardless of race, background, or history.

The Priest and King: Ezekiel 21. Beginning in verse 25, God speaks to the exalting of the humble and the overturning of all, but He promises One who will comes whose right it is to claim all things. Remember Genesis 49:10, when Judah, son of Jacob, is promised a scepter in his line – to be passed to the one whom should rightfully inherit it. This is very similar to the wording in Ezekiel 21:25-27, symbolizing the coming of the Messiah through the tribe of Judah. What had Ezekiel told Zedekiah to do? Remove the symbols of priesthood and kingship until the true ruler/priest comes.

The Servant Shepherd: Ezekiel 34. Late in Ezekiel 34, God promises a shepherd who will feed them and bring them back to God. He vows a covenant of peace and showers of blessings. This idea of God providing a shepherd is in many other parts of the Old Testament, and Jesus speaks of being the good shepherd in John 10. He seeks that which was lost and broken to restore and heal it. One shepherd is promised (David) in verses 23-24 – one to care for and rule the people – and He is called God’s servant, connecting with the servant psalms of Isaiah’s prophecies.

The Two Sticks: Ezekiel 37. Again, David is named as king and shepherd in verse 24 as God is describing how His people will be divided no longer. Again, an everlasting covenant of peace is promised, and God promises His presence among the midst of His people. The return of the remnant and rebuilding of the temple was the physical fulfillment, pointing to Christ and His church as spiritual fulfillment. However, God’s presence did not fill the rebuilt temple until we get to John 1. It is recoded in John 1 the coming of the Word as flesh to walk among men. He was tabernacled among us, and His glory came – filled in Jesus Christ.

Conclusion

These passages build up to the culmination of God’s plan of salvation. They anticipate the Messiah and all the blessings associated with Him. Christ’s coming completed the puzzle, and these great promises re now available to us. We can be a part of that kingdom. We can accept Jesus as our king and shepherd, and we can enter into that promised covenant of peace if we but approach Him on His terms and submit to His word.

By Tim Smelser

Tags: prophecy, jesus, salvation, ezekiel

In this lesson, we are going to look at five “seconds” that are part of the gospel message – the second covenant, the second, birth, the second coming, the second death, and a second chance.

Five “Seconds”

The Second Covenant. In II Corinthians 6:15-16, the question is asked what God has in common with idol, and, in this, the author emphasizes the covenant relationship God wishes to have with His people. The first covenant is recorded in Exodus 19-20, but Hebrews 8:6 begins speaking of a better second covenant. The authors conclusion in Hebrews 8:13 is that the previous is no more. We are under a better covenant, with a perfect sacrifice and priesthood. In Matthew 5:17, Jesus says that He came to fulfill and accomplish all that was intended by the old covenant, and this new covenant is open to all who would come to God (Galatians 3:24-27).

The Second Birth. This covenant relationship is accomplished through a rebirth. Jesus spoke with Nicodemus about this in John 3:3-7, and this birth involves water and the Spirit. Paul explains this rebirth in Romans 6 in terms of a death, burial, and resurrection. We die to sin, and we are raised to a new life. We have moved from a state of separation into a covenant relationship with God.

The Second Coming. This was a very important element in the apostles’ teachings. In Acts 1:11, angels reassure the apostles that Jesus will return one day. Jesus Himself states this in the first part of John 14, saying that if He is preparing a place for His followers, He will return to take them to that place. It is a time to be reunited with our Savior. Matthew 24:50 tells us this time is unpredictable. There is a negative side to the second coming. II Thessalonians 1:7-9 speaks of a day of vengeance against those who have rejected God. On the other hand, the Hebrew author writes of hope and salvation in Hebrews 9:28.

The Second Death. This brings up the second death as described in Revelation 21:8. A lake of fire is described, and it is the fate of those who have not prepared for the second coming by being born again.

A Second Chance. Fortunately, the gospel contains good news of a chance to avoid the tragedy of the second death. Acts 8, Simon the sorcerer is given a second chance after he offers money for the apostles’ power. I John 1:9 tells us of forgiveness of sins if we repent of and confess those sins to our Father. FInally, in Luke 15, Jesus tells the story of the prodigal son who recognized his condition away from his father and was granted another chance.

Conclusion

We can be part of this new covenant if we submit to the second birth, preparing for the second coming and avoiding the second death. If we stumble on our way, we know we can be forgiven and be granted a second chance.

By Tim Smelser

Tags: jesus, overview, salvation, resurrection

Over the next three Sunday evening lessons, we are going to focus on the subject of the cross in Paul’s writings. In this specific lesson, we’re going to look at the cross and man’s plight as sinful individuals separated from God.
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All Have Sinned

In Romans 3:23, we simply read that all have sinned. Up to this verse, Paul has been dealing with the issue of sin, and the conclusion of the matter is that all are sinful. Backing up to Romans 1:16-17, we read that the gospel is salvation’s power for all. Jew and Gentile alike are guilty (see Romans 1:18-20 and 3:9) in God’s eyes, but salvation is open to all.
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Sin is a violation of our reason for existence – serving God and keeping His commandments. Paul plainly states that we are without excuse. There is nothing abstract about this. This is reinforced in Romans 3:9-20.
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The Consequences of Sin

Returning to Romans 1, verses 24, 26, and 28 all state that God “gave them up” as a result of sin. Romans 5:10 describes our state as enemies of God when we sin. Before the intervention of the cross, we were at enmity with God. Philippians 3:18, Colossians 1:21 use this same terminology, and these also carry the idea of alienation. Ephesians 4:18 describes those with hardened hearts as separated from God.
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Sin puts us at odd with and separated from God. Righteousness and justice cannot condone and fellowship with unrighteousness. Remaining separated bring God’s anger – Romans 2:5, Romans 1:18, and Ephesians 5:6. Disobedience does not please God, and in I Thessalonians 1:10, we are told that only Jesus can deliver us from God’s wrath.
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Finally, in Romans 6:23, the ultimate consequence of sin is described – death. Sin and death entered the world at the same time (Romans 5:12), both physical and spiritual death. Again, in Romans 5:15, there is only one solution to this death, and Romans 6:16 says that sin leads to death.
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Personal Application

We can treat sin so flippantly, but we need to realize what it does. Sin spiritually kills us, separates us from God, and it incurs God’s judgment. We can choose to sin, or we can choose to avoid sin. The good news is that all is not lost. Remember Romans 1:16: God’s message contains the power to save us. In the next lesson, we will look at the cross and that plan to save us from the wages of sin.

By Tim Smelser

Tags: sin, paul, judgment

Can you think of individuals that have had a positive impact on your life? Perhaps they had a big influence on your major decisions, a source of inspiration, or, perhaps, they were simply a source of encourage on a regular basis. People can impact others in so many different ways.

Philemon is an example of an individual who could have been seen as a positive influence, and we’re going to take some time in the book of Philemon and examine the effect Philemon had on others.

Philemon – An Example of Encouragement

The congregation that Philemon belongs to is the church in Colossi by necessary inference (Colossians 4:9,17). What are some of the qualities Paul mentions regarding Philemon?

• Beloved brother & fellow worker (Philemon 1)
• Love & faith (Philemon 5)
• Fellowship & knowledge (Philemon 6)
• Obedient (Philemon 21)

In verse 7, joy and comfort are results of these qualities. He goes on to say in the same verse that this individual refreshes other Christians as well. Much like we find kindness and manners refreshing in a society permeated with rudeness and cruelty, Paul and other Christians found similar comfort in Philemon’s demeanor. As Christians, we should be the most encouraging people others will meet.

How does the rest of the book play out? Paul appeals to Philemon’s spiritual nature on behalf of a servant named Onesimus – one who had once served Philemon and is now an encouragement to Paul. Verse 20 is a request from Paul for that same refreshment Philemon has given to others by simply doing the right thing.

Our Encouraging Example

John 13:34, I Thessalonians 4:9, Hebrews 13:1, I peter 1:22, Romans 12:10, Romans 12:16, Romans 15:7, John 13:14, Ephesians 5:2, Ephesians 5:21, and many other verses speak to the comfort and encouragement we should be for each other. We are to be refreshing to others and to each other.

Unfortunately, some Christians are very talented at tearing down as opposed to building up. We can too easily focus on the wrong we perceive in the congregation and the members. However, what do we want to accomplish? Do we want to answer for the hope within us, or do we want to answer for our sour attitudes?

Am I living my life in such a way that I bring joy, comfort, and refreshment to others? Am I an encouragement to others? How can I achieve this goal? Philemon’s example, along with the multitude of scriptures referencing our attitude and behaviors toward one another, is a good place to start.

By Ben Lanius

Tags: examples, our example, paul

Based on Jesus’ teaching, I have to be willing to check myself on a daily basis to see if I’m in line with what Christ expects of us, and I have to be willing to make changes in those places I am outside of His word. Remember the Beatitudes and the concept of being poor in spirit – humble before and submitting to God and His will. We’ve studied about the example we set for others and how hypocrisy can affect this example. Furthermore, we have examined the standard of righteousness defined in this sermon and the priorities we should have as followers of Christ.

“Lest You Be Judged”

Besides John 3:16, Matthew 7:1 is probably one of the most known verses in the Bible. What is Jesus saying here? Many use it as a way of diverting attention from negative aspects of their own lives, but Jesus goes on to talk about a standard of judgment in the subsequent verses. He talks about making criticisms about others when we have glaring error in our own lives. He is speaking to examining others without being willing to subject to self examination. I may set a standard for you to live by, but I may be unable to meet that standard I have set.

John 7:24 records Jesus saying that we should judge with righteous judgment. We are not forbidden from judgment, but outward appearances should not be the basis of our judgments. We cannot allow partial facts or opinion sway our stance on a person. Matthew 7:16 says we will know based on the product of one’s actions. Our judgments should be rooted in hard facts and concrete knowledge.

Pearls and Pigs

Beginning in Matthew 7:6, Jesus speaks about avoiding giving that which is valuable to those that will disregard the value. There comes a point in time when Bible study becomes fruitless with an individual. II Timothy 2:23 encourages avoiding valueless arguments. Titus 3:9 says much the same thing. This is speaking to individuals that do not value God’s word and just want to use it as a platform for contention.

God and His Children

Matthew 7:7-12 speaks to a principal that we are familiar with, and this passage concludes with what we would refer to as the Golden Rule. Romans 13:8 says our sole debt toward others should be love. Why is this? In Matthew 7, Jesus has spoken about the desire God has for us to obtain what we need, God’s dealings with us are dependent on our dealings with other people. Do we want to be listened to? Be a good listener. Do we want to be loved? Demonstrate love. Do we want mercy? Be merciful.

Jesus’ Conclusion

After Jesus has spoken about priorities, behavior, and righteousness, He ends on what we would consider to be a negative note. Beginning in Matthew 7:21, Jesus makes the point that not everyone will make it to Heaven. Some will fall away. Others will fool themselves into believing they are righteous (7:22). Have I fooled myself? Not everyone that is religious will be seen as righteous by God, and those branches not bearing good fruits (7:18-20) will be cut off.

What is the key? We must obediently do God’s will, and this does not mean we just go through motions. In these lessons we have looked at the type of person we should be, and, if we are not meeting that standard Jesus set forth, then we are falling short of Heaven. Hopefully, we will be like the wise man of Matthew 7:24-25, and we will withstand the storms of life because our hope and our priorities are focused on our Lord and our lives reflect that focus in all aspects.

By Tim Smelser

Tags: judgment, overview, jesus

In this sermon, Jesus is trying to impress on his listeners what it really meant to be followers of God. It is more than following stoic rights and rituals – there is a certain attitude and state of mind God’s followers should have. So far, we’ve studied characteristics of true disciples: being poor in spirit, peacemakers, selfless individuals. God’s followers are lights to be seen in their attitudes and their actions. Additionally, Jesus talks about righteousness, and the standards of true righteousness, but now He speaks about hypocrisy and the dangers of such conduct.

Avoiding Hypocrisy

Jesus speaks of three areas in which we should avoid hypocrisy in our lives. The examples we set can turn others away from Christ because of contradictions demonstrated.

Charity. In Matthew 6:1 warns us of doing goodness merely to impress others. He specifically uses alms (charity) as an example in verse 2. He even goes on to illustrate this by saying that our one hand should not know the other is contributing. This is contrasted to calling attention to ourselves when we do something good for others. “Don’t blow your own horn” is a modern way of expressing these thoughts. I Corinthians 13:3 tells us there is no gain in selflessness with incorrect motivation, and Acts 5 serves as a clear illustration of how God views insincere charity.

Prayers. Beginning in 6:5, Jesus addresses prayer, and He warns us about our motivation once more. He is not condemning public prayer, but He is asking us to examine ourselves when we do so. Are we praying for God or for others to see us? What are we saying, and how are we saying it? Jesus encourages us to pray modestly, and He demonstrates a model prayer that includes reverence for God and His kingdom, thanksgiving, and forgiveness. Luke 18:10-14 is an example of contrasting prayers – one sincere, the other superficial.

Fasting. This is not something we practice as much any more, but the purpose of fasting is to humble one’s self before God. Contrast the fasting of the Old Testament with what many of us consider to be fasting today. (“I’m giving up chocolate for lent!”) Verses 16-18 covers the hypocritical fast, and Jesus says that no one should know that you are fasting except for God.

In a more general application, Jesus is telling us not to make a big deal when we are “inconvenienced” when doing the work we should be doing. God sees our heart, and He knows what we are going through. What kind of heart do we demonstrate when we portray reluctance or annoyance with doing God’s service? What is our heart when we go out of our way to make sure everyone knows just how much we have sacrificed.

The RIght Attitude

In 6:19, Jesus begins by warning us against placing too much value in the things of this world. He contrasts this world and the temporary nature of all within it with the eternal nature of spiritual things. Verse 21 says that our heart will be focused on that which we value, and Jesus goes on to say that we can’t be devoted to this world and to God at the same time. We are either worldly, or we are God’s.

He wraps up in verses 25-34, discussing anxiety over providing for ourselves. God says He will look out for His people. We may go through difficult times; we may never be wealthy; but He has promised to never forsake us. We are not in this world to see who can obtain the most. Rather, our main priority is seeking God and His kingdom. In so doing, God will care for us, and we have to have faith if we are going to de-prioritize our worldly ambitions and place God first in our lives.

Conclusion

What comes first in my life and in yours? Do we seek after possessions? Do we value the opinions of others? We have to have the proper motivations, and our priorities should be on God above all else.

By Tim Smelser

Tags: our example, attitude, godly qualities, jesus

In the last lesson, we looked at what it means to be “poor of spirit” – to be empty of self and full of Christ. Prior to that, we examined Jesus’ meaning in saying that He came to “fulfill the law.” He summed up and accomplished all that the Old Testament pointed to. From here, Jesus sets a higher standard of righteousness for God’s people, and he contrasts several accepted truths of the time and contrasts them with God’s desire.

Matthew 5:20 specifically speaks of becoming more righteous than the spiritual leaders of the time period in order to enter into the kingdom of heaven. The Scribes and the Pharisees were highly respected in the religious community, but Jesus condemns their grandstanding on ceremony and their hedging of God’s law. Matthew 23 sets as a good example of Jesus’ view of these leaders: they teach good things, but their examples should not be emulated.

In the eyes of many of those listening to Jesus, this may have seemed an impossible task. However, to achieve this level of righteousness, Jesus emphasizes the role of the heart in achieving this level of spiritual purity.

Going the Next Step

Murder & Anger. Beginning in Matthew 5:21, Jesus brings anger into the spotlight. There is more to our relationship with others than our physical actions. If we harbor feelings of anger or hatred, then we are guilty before God as if we had murdered that individual. Avoiding reconciliation will only bring pain. There is no justification for animosity. Romans 12:18 tells us to be as peaceful as possible. (See also the story of the wayward son – specifically the actions of the older brother.)

Adultery & Lust. Again, the heart is the focus here, and Jesus offers an extreme example of just to what lengths we should be willing to go through to remove obstacles between us and our relationship with God. James 1:14-15 says that lusts and enticements draw us away into sin. Once we accept those thoughts in our heart, we have sinned.

Marriage & Divorce. Jesus says that it is not justifiable to sever the marriage vows for any reason. In fact, Jesus goes on to say that there is to be no divorce at all. Yes, one provision is maintained – that of unfaithfulness – but the principal is that divorce equals adultery. This is elaborated in Matthew 19:3 when Jesus appeals to the Creation as the cornerstone of God’s view on the topic. Yes, in Matthew 19:10, people recognize this as a difficult concept, but difficulty does not invalidate God’s law.

Vows & Oaths. During the time period, it was not uncommon for people to swear by different objects to demonstrate the validity of one’s word. Jesus merely tells us that we should merely keep our word. If our heart is right, we will keep those promises we make, and we won’t look for ways to wriggle out of those commitments we make. Christians do not look for loopholes.

Eye for an Eye. Retribution was provided for under the Old Law, but Jesus advises His followers not to seek such retribution or for vengeance. This is where we get the sayings, “Turn the other cheek” and “Go the extra mile.” There will be times that we have to endure hardship and accept the fact that everything is not all about “me.”

Neighbors & Enemies. Jesus advocates blessing and praying for one’s adversaries. This point really sums up the previous five. Jesus asks what reward there is in merely being kind to those who are kind to you. Such an attitude provides no differentiation from worldliness. Instead, our hearts and attitudes emulate God.

Conclusion

All of this comes back to God wanting His followers to follow His example. If God wanted an eye for an eye; if He hated his enemies; if He did not keep His promises, where would we be? These attitudes are qualities that God has demonstrated and continues to demonstrate toward us, and Jesus tells us to take that level of righteousness and live it. It begins with the heart, and that starting place will determine our thoughts, our attitudes, and our actions.

By Tim Smelser

Tags: attitude, behaviors, forgiveness, sin, baptism, jesus

Jesus makes statements that we might consider to me “mission statements” throughout His ministry, and one of those in in Matthew 5:17 – to fulfill the law and accomplish all it is meant to do. This heeding to the law and prophets is repeated in Matthew 7:12, and these two statements bookend the main body of Jesus’ sermon on the mountain.

What Does Jesus Mean By This Statement?

What does Jesus mean when He says He comes to fulfill the law in Matthew 5:17? To answer this we are going to look at what Jesus is saying and defining some terms He uses.
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“The Law & the Prophets.” In Matthew 7:12, Jesus uses this term to refer to the whole of what we would consider the Old Testament. John 1:43-45 uses this term in a similar manner. Also, Romans 3:21 and Matthew 22:36-40 use this term as referring to the whole of the Old Testament.
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“Abolish” or “Destroy.” Jesus is not coming to make the Old Testament irrelevant. Instead, He has come to amplify the Law. He is here to fulfill it.
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“Fulfill.” He is here to complete and to validate the Old Testament. He is fulfilling the prophecies of the Messiah recorded in the prophets’ writings’. Jesus is the answer and the focal point of what the Law and Prophets anticipate. In other words, the Old Testament serves a prophetic function, pointing to a Messiah that would be fulfilled in Jesus’ life and sacrifice.

Jesus’ existence would do away with the requirements and stipulation of the Old Testament in His death on the cross (Matthew 5:18), but He was not an invalidation of all that had built up to this point. Instead, He was the culmination – the fulfillment – of God’s plan.

What Does This Mean to Us?

Salvation is the ultimate accomplishment, but this is such a huge plan that it is impossible to sum up in that succinct statement. Where man failed God under the Old Law, Christ succeeds. Not only did He succeed in upholding that law, but He nailed that law to the cross, giving us a path where we can succeed through Him.

By Tim Smelser

Tags: scripturality, salvation, prophecy, jesus

Think about these question: What kind of things make you happy? Similarly, what does it take to make you happy? For the next few lessons, we are going to be looking at the Sermon on the Mount, sometimes referred to as the Christian Manifesto or God’s Guide to Life. The three chapters (Matthew 5-7) that constitute this sermon contain a wealth of information, and this is a beneficial place to come to when we need to center or focus on what we should be as Christians.

Blessed Are the Poor in Spirit

This lesson begins with what we call the Beatitudes. “Blessed are...” begins several verses here, and this carries an idea of happiness with it. It is a bestowment of divine favor, and the “pursuit of happiness” is one of the tenets our own country is based on.

These keys to being blessed are centered around characteristics, though, not possessions or circumstances. In fact, many of these are in absolute contrast to what we would define as being blessed. Jesus is addressing a fundamental truth that happiness is determined by internal factors – character and heart – much more than by external factors – circumstance and materials. Return to our opening questions: What does it take to make you happy? Putting our contentment in worldly circumstances and objects will cause us to behave in ways that are not Christ-like.

Matthew 5:3 really sums up all the Beatitudes: “Blessed are the poor inspirit.” Meekness, mourning, hunger and thirst for righteousness, mercifulness, purity, peacefulness, and being persecuted or reproached all tie back to this first verse of the Beatitudes. In this context, the word “poor” here has an idea of someone who has no earthly resources, totally dependent on others, and this is the state we are to be in in terms of our spirituality – He is speaking of spiritual poverty. This speaks to the characteristic of humility.

• Humility gives me proper view of myself. In Proverbs 16:5, pride is condemned as an abomination before God. Yes, there are things in this life we can take pride in, but humility keeps us from inflating ourselves. We can see ourselves as others see us and as God sees us.
  
  
• Humility gives me a proper view of Jesus. It helps me emulate Jesus (Philippians 2:5-9). He emptied Himself and took on the traits of a servant. He was obedient, and He did all these things to help others come to God.
  
  
• Humility gives me a proper view of God. I Peter 5:6 tells us to humble ourselves before God, so he may exult us when He has purposed. (Refer back to Philippians 2:9.)

Application: How Do I Develop Spiritual Poverty?

We have to recognize our spiritual helplessness. We are saved by grace (Ephesians 2:8-9), and our salvation is not in ourselves. We cannot place our trust in ourselves, our peers, or even spiritual leaders when it comes to our spirituality. Our total trust has to be in God, and we have to recognize that Heaven is not something we can earn. In Philippians 3:4, Paul begins to discuss the confidence he should be able to have in his upbringing, background, and actions. However, he concludes that all of these are worthless compared to the confidence he draws from God. (Also, consider the parable of the Pharisee and the tax collector and how their actions/justification contrast.)

Conclusions

At the end of the day, we need to remember that we are all the same – beggars in need of God’s forgiveness. When the world is so physical, and material, it can be difficult to focus on what we should as Christians. If we can remember to empty ourselves of pride and the priorities of this world, we can approach the cross in humility and allow God to fill our spiritual poverty.

By Tim Smelser

Tags: attitude, the mount, growth, jesus

We are going to be concluding our study on Corinth in the context of love and unity with this lesson. We have examined a congregation that has demonstrated selfishness and arrogance in the attitudes of many of its members; we have examined the topic of love and how Christian love affect our behavior to others; and we have looked at the topic of spiritual gifts and their conclusion with the completion of New Testament revelation.

I Corinthians 14:37 - We are going to make application of these chapters in our efforts to be stronger in our spirituality. This lesson is how all of this directs each one of us.

Questions We Should Ask Ourselves in Our Congregation

Do We Possess Arrogance? Right away, we would want to say “no” to such a question, but what do our actions say. Are we like James 2:1-4 in showing favoritism or partiality toward certain members while disregarding others? Do we practice that attitude with those we are willing to study with, making judgments based on solely external evidence? Remember I Corinthians 4:8-10: Paul points out the arrogance in the attitudes of some at Corinth – they have it figured out. What else would they need.

If our attitude demonstrates these qualities, God is just as displeased with us as with those Christians we have been studying.

Is Edification Our Primary Goal? You will find “edify,” its variations, and synonyms mentioned several times in I Corinthians 12-14. Preachers and Bible class teachers need to lead the flock in understanding the scriptures, and they need to present material in such a way that they can be understood. Romans 14:19 - We are to follow after those things that produce peace and edification. (See also Romans 15:2, Ephesians 4:29.)

To exhort or to edify means to encourage or to build up. Urging each other forward should be a primary goal of our gathering together. In I Corinthians 14, Paul encourages those Christians to direct their worship in such a way that everyone is edified – not just those who are leading the worship. We tend to define edification based on what “I” like, but it is the group that is the focus. We are to be an encouragement to each other at all times.

Have We Missed the Point on What Constitutes Spirituality? We become comfortable with defining spirituality with safe terms we are used to. I am baptized; therefore I am spiritual. I attend church; therefore I am spiritual. I take the Lord’s Supper; therefore I am spiritual. Yes, these are all things we should be doing, but these actions do nat make us spiritual. Rather, doing those things that are right is a result of having a spiritual mind (Hebrews 13:16).

I Corinthians 10:1-5 - God was displeased with those who followed Him as a result of their conduct. Furthermore, Hebrews 6:1-6 speaks of individuals who enter into a relationship with God but fall away. They did the right things initially, but they fell into disobedience, and God disowned them. External appearances do not make a spiritual person.

How Can We Be Spiritual? Devotion to God and to one another is a mark of spirituality. See John 4:24 in the context of what the woman at the well was asking. Deuteronomy 6:4-6; Deuteronomy 5:32-33 - whether in the Old Testament or in the New, carnality should be eliminated, and we should think spiritually. (Remember Paul’s admonition in I Corinthians 3 about carnal minds?) I Peter 2:5 again emphasizes spirituality in our worship, and if I am part of God’s holy priesthood, I am devoted to God on a daily basis. (See also Hebrews 13:15-16 and Hebrews 6:9-10.) Turning back to I Corinthians 13:1-3, without the proper attitude of love, our good works do not amount to anything.

Do We Appreciate the Connection Between Love & Unity? Paul describes love as a more excellent way to gain spirituality, and it is described as the key to church harmony and unity. We use Ephesians 4:1-4 to talk about doctrinal unity, and this is a good point out of these verses. However, look at the role patience and love plays in this unity. Colossians 3:12-14 reminds us that love is the perfect bond of unity. (See also Philippians 2:3-4.)

If we do not work on this relationship of love between our brothers and sisters, we will not have unity. Psalm 133 talks about the beauty of spiritual unity, and David illustrates this beauty in two ways, both depicting blessings from God, and we hope for blessings from God when we dwell in unity with one another.

Conclusion

If we are to be a loving, spiritual, unified congregation, we have to start with ourselves. We each need to become more humble; we need to work on edifying one another; we each need to examine our spirituality; and we need to appreciate and apply the relationship between love and unity. If there was hope for the Christians at Corinth to grow into a spiritual and unified congregation, we all have hope.

By Tim Smelser

Tags: corinth series, one another, love, unity

In these chapters, we sometimes tend to pass over some of these passages and note that some of these verses do not apply to us anymore. We’ve gone over I Corinthians 12-14, looking at what we can learn from these chapters, and, in this lesson, we are going to look at the nature of spiritual gifts, look at their purpose, and examine what the “partial” and the “perfect” are from this passage.

The Nature of Gifts

In I Corinthians 12:8, many of the spiritual gifts are specifically named (in context of 12:1). These are grace gifts, bestowed by the Spirit.

• Romans 12:6-8 - Paul emphasizes the role grace plays in the bestowment of these gifts.
• I Peter 4:7-10 - Again, Peter brings God’s grace into the gifts.

The argument is made that, since the enumerated grace gifts from Romans and I Peter, are still done today, those of I Corinthians must be also. However, in context, the gifts of Romans and I Peter are not miraculous gifts while the gifts of I Corinthians are. These are not parallel passages, and comparing these gifts is comparing apples to oranges. Specifically, in I Corinthians 13, Paul names miraculous knowledge, prophecy, and tongues, as those passing away.

Clarifying “Tongues”

What are “tongues?” In the charismatic moment today, many would say speaking in tongues is speaking in a language that is purely spiritual and foreign to any mortal. What we see in the Bible, though, is that the tongues of the New Testament are in fact human languages that the speaker had no prior knowledge of.

Acts 2:4-8 - The apostles are gifted hear with the ability to speak in the languages of their listeners, and this amazes the hearers. John 18:20, Matthew 12:46, Matthew 10:19-20 - all of these occasions use the same “speak” as in Acts 2:7 when the apostles “speak” in tongues. It is just the use of language to communicate. Acts 2:4-6, 11 - Luke uses the Greek for language and dialect interchangeably through this chapter. Much of the vocabulary describing the tongues of Acts 2 is also used in I Corinthians 13.

Acts 10:46-48 - If these “tongues” are ecstatic, how would have Peter’s companions known those in Cornelius’ household were magnifying God. Also, in I Corinthians 14:21, Paul quotes Isaiah 28, saying that “strange tongues” will be used to communicate, and “strange” is used like the “strange woman” of Proverbs – one that is foreign or unknown.

Interpreting means to translate from one language to another. It is taking a meaning one understands and providing meaning to another. Interpreting is not giving meaning to that which is meaningless. For example John 1:42, Hebrews 7:2 - In both of these examples names are being interpreted based on the language their names were in.

What is the Perfect?

The partial are those miraculous spiritual gifts whose time is limited. In I Corinthians 13:10, Paul references the coming of the perfect as that which would cause these to pass away. Many interpret this as being Jesus.

• II Timothy 3:16-17, I Corinthians 13:9-10 - perfect = complete, entire, or whole.
• Some think it is the maturation of the church, the Second Coming, or the completion of God’s revelation.

Through I Corinthians 13, Paul has two main points: love never fails, but miraculous gifts will. Why? Gifts only provide a partial picture, and a point of completion is coming. He uses a maturation process as an illustration of this concept. His second illustration is the use of a dim mirror to try to see something clearly.

What was becoming clearer and helping the first-century Christians mature? It is reasonable to conclude that he is speaking of the revelation of God’s word. In Romans 16:25-26, I Corinthians 2:7, Ephesians 1:9, Ephesians 3:3, and many others passages speak of a mystery that is being revealed. Now take II Peter 3:15-16. Peter references a collection of Paul’s epistles as well as other scriptures. The revelation was already in the process of being compiled and completed.

Returning to I Corinthians 13, Paul uses “in part” at least three times. The gospel was being revealed in pieces. Once the message was fully revealed, the fragmented manner of instruction would no longer be needed. Everything Christians would need would be recorded in whole, no longer a dark mystery but a clear image of that which makes us complete.

Conclusion

II Peter 1:3-4 - All things that we need for spiritual growth is given. We have no need for these spiritual gifts to confirm or add to our faith. The blessing of being Christians today is the fact that we have a complete word to study from and that our knowledge can be complete should we put forth the diligence to learn and apply that word.

By Tim Smelser

Tags: corinth series, miracles, scripturality, controversy

In the previous lesson, we spoke of love as a more excellent way to spirituality and unity within the church of Christ. Remember, all can posses and share love; love will never pass away, even in Heaven; and love demonstrates true Christianity. In this lesson, we are going to pay close attention to I Corinthians 13:4-7 and how we can apply these qualities to the love we are to have for each other as Christians.

Complete Christian Love

How important is love? In, Matthew 22:35, Jesus is asked about the greatest of the laws, and Jesus points to loving God and loving our neighbors as the focus of the Old Testament. Romans 13:8: “He that loves his neighbor has fulfilled the law.” Again, love is categorized as the focal point of godliness. I Peter 4:8 says that love enables us to help each other take care of sin. Finally, I John 4:7-8: “God is love.”

Now we are going to look at the traits of love in I Corinthians 13, and it is important to note that all of these traits are verbs in the Greek. Love is not conceptual; rather it is an action. This is love that is devoid of self-benefit; it is selfless. It is a love like Christ’s – “While we were yet sinners, Christ died for the ungodly.”

• Love is long-suffering. When it comes to our involvement with each other, there are going to be traits and habits that possibly annoy one another. Beyond this, long-suffering involves restraining one’s self when wronged. It is a love that does not quickly or easily retaliate to offense.
  
  
• Love is kind. Not only can love take anything; it can also give anything. In the Greek, we are useful to one another for good.
  
  
• Love does not envy. Jealousy wishes it has something; envy wants to take it away. Instead we are to rejoice for one another’s blessings, and we need to be thankful for what we do have. Remember, we all have blessings from God no one can deserve, so we should not begrudge the blessings of others.
  
  
• Love is not boastful. We should not have an inflated estimation of ourselves. In Romans 12:3, Paul reinforces this concept, and he reminds us of God’s role in our lives.
  
  
• Love is not rude. We try to teach manners to our children, but we often uncaring toward others as adults because of our self-concern.
  
  
• Love is not self-seeking. It is not “my way or the highway.” Love is considerate toward others and patient, and we may have to get out of our own way to achieve this.
  
  
• Love is not easily provoked. A loving Christian is not waiting to pick a fight. In James 1:19-20: “Let every man be swift to hear, slow to speak, slow to wrath.” Conflict is not part of Christian love, but we may have to make a real conscious effort to stay silent.
  
  
• Love is not resentful. Love forgives and forgets. It does not keep an inventory of wrongs committed.
  
  
• Love does not rejoice in iniquity. We sometimes enjoy passing on bad information about others, nor does it take satisfaction in someone getting “what they deserve.” Rather, a loving Christian rejoices in truth.
  
  
• Love bears, believes, hopes, and endures all things. It is always hopeful and protective. We believe the best of our Christian family, and we should always be looking out for each others – dirty laundry, warts, and all. Even in the face of disappointment, love is optimistic for others, and it helps us endure against insurmountable odds.

Conclusion

Think about all the problems the church in Corinth had. If there was hope for their love and unity, there is hope for the church today. “Love never fails” (I Corinthians 13:8). Love completes our spirituality, and it is something we should be continually working on improving and understanding more.

By Tim Smelser

Tags: one another, corinth series, love

This lesson continues our study of the church at Corinth and the topics of unity, love, and spiritual gifts. The previous lesson provided a cultural backdrop the this church and how society shaped the attitudes and values of the Christians in Corinth, and Paul appeals to the knowledge these individuals think they have ten times in chapters twelve through fourteen of this epistle while encouraging them to become more spiritually minded and more united in their conduct.

Disunity & Worship

The attitudes of superiority and class consciousness affected their worship. Paul addresses their “coming together” five times in chapter eleven. He is addressing their problems during services, most notably the abuse of the Lord’s Supper. Furthermore, worshipping together is brought up several times in chapter fourteen. Their carnal minds were affecting their service to God.

Again, it seems that the Corinthians placed a great emphasis on the spiritual gift of tongues – that is, speaking a foreign language with no prior knowledge of that language. He reminds us in verses 4 and 5 that each gift is equally important and that they all come from the same source. The functions are different, but each gift is equal in power and importance. We cannot deny the usefulness of other Christians dependent on a sense of self-importance.

The More Excellent Way

Verse 25 reaffirms the fact that unity within the congregation is important, and he promises to reveal a more excellent way. What is the way? Is it a way to get spiritual gifts? Rather, it is a more excellent way to unity and spirituality: Love. Before looking at chapter 13, here are three immediate reasons love is a more excellent path to spirituality.

• Everyone can posses love. This is in direct contrast to spiritual gifts and various abilities.
  
  
• Love will never go away. Again, this contrasts spiritual gifts, and this contrasts basically everything else we can hold to in this world, for love will be what continues into Heaven. Even faith and hope will no longer be needed in Heaven.
  
  
• Love distinguishes true believers from pretenders. In John 13:34-35: “By this all will know that you are my disciples, that you love one another.”

The first three verses of chapter 13, emphasize the importance of love: praise, generosity, spiritual gifts – all of these are worthless without love. He then goes on to enumerate the qualities of love, and all of these descriptors of love are verbs in the Greek. Love is active, not conceptual, and we will look into these qualities in a subsequent lesson. Paul also speaks of partial gifts – like speaking in tongues – passing away like childhood when the perfect, or the complete/mature, is made known.

Realigning Priorities

In chapter 14, Paul returns his attention to misconceptions the Christians in Corinth had in regards to spiritual gifts. He tells them to pursue love. He goes on to contrast tongues and prophecy.

Paul reminds them that speaking in another language does not benefit the congregation as a whole if an interpreter was not present. (Remember, the person speaking the language did not necessarily understand the language they were speaking.) On the other hand, prophesying would, yet tongues were more highly valued by those in the church at Corinth.

Paul also points out that tongues are a sign to unbelievers (verse 22) while prophecy is most beneficial to believers. Take Acts 2 for example. By the crowd’s assessment, the apostles were ignorant individuals, meaning their knowledge of foreign languages would clearly be a miraculous event. Likewise, such a miracle would be useful in a city that had so many transients from other lands. Furthermore, in verses 23-25, Paul asks them what it would look like to a visitor to the congregation if everyone was speaking in diverse languages. In contrast, a prophecy may personally touch this individual. What is more valuable? Is it more important to look impressive, or is it more important to save souls?

Paul concludes this chapter by explaining the outcome to properly aligned worship: edification. Paul brings up edification multiple times in chapter 14, and he reminds us that God is the author of peace rather than confusion. This is in direct context of the love and unity spoken about in these verses, and the word translated as confusion comes from the Greek for discord or instability. God does not want his church to be split up and unstable. He wants it unified in love. He wants our worship to be orderly and decent (verse 40) in our attitudes toward one another, our behavior in the assembly, and our views of what it means to be spiritual.

Conclusion

A godly church works for love, edification, and unity. However, in order to work toward edification and unity in love, we need to understand what Christian love is, and we will be looking at the love of I Corinthians 13 in our next lesson.

By Tim Smelser

Tags: corinth series, priorities, one another, love

We are products of the society we live in. What we are entertained by, what we wear, what we eat – these are all aspects that are influenced by society. This fact influences the Christians in Corinth, and that society shapes the church written to by Paul.

The City of Corinth

Corinth was a sea port and center of trade. Many classes and nationalities mingled there with great wealth and poverty existing side by side.
Class envy was very apparent, complete with the crime and the tensions that are a part of this atmosphere. Amidst this, there was a fascination with wisdom and knowledge in the form of philosophy, and this led to an attitude of intellectual superiority. Eloquence was equated with wisdom – the art of rhetoric was highly valued.

This society was also fascinated with speaking in ecstatic tongues. Many of these “tongues” were gibberish (and this tradition has found its way into modern Christian tradition), and these tongues were considered to be prophetic and a gift from the gods. This fascination is carried over into the Corinth church.

Many of the church’s troubles in Corinth come from societal influence: social class differences and image consciousness (I Corinthians 7:18-23); selfishness, inflexibility, and a lack of forgiveness (I Corinthians 6:1-6, I Corinthians 8:8-12, I Corinthians 11:20-21); arrogance and elitism (I Corinthians 4:6 and many other verses in this book).

The Problem

The Corinth church thought they were spiritually minded because of their emphasis on wisdom and the spiritual gifts many had, but Paul asks “Don’t you know...?” ten times (I Corinthians 5:6, 6:2, etc.) He also speaks to those who “think they know” and who “think they are spiritual.” However, in chapter 3, Paul tells them they are truly carnal and not spiritual at all. Can this be said of us? Do we think we are spiritual when we are really carnal?

In I Corinthians 12:29-30, Paul asks if all members can claim all spiritual gifts. Do gifts denote spiritual completeness (I Corinthians 4:8-10) as these Christians seemed to believe? This is the danger – overestimating our spirituality – and this led to some deep troubles in the congregation.

• Chapter 6:12-20 - Paul begins a point/counterpoint between the Corinthians’ letter to Paul and his response to those attitudes.
• Chapter 8:4 - Paul deals with insensitivity toward conscience as a result of their own perceived wisdom.

These problems led to division in the congregation, and it would probably not be long before the church in Corinth just tore itself apart.

The tongues spoken of in the book of I Corinthians were really world languages, and these were languages that did not have to be learned – they were known by the power of God. In I Corinthians 12:4-6, Paul makes it clear that all gifts are equal. He continues this illustration by using the human body as example. One member cannot deny the usefulness of another.

Through chapter 12, Paul emphasizes oneness and sameness in the church (verses 4, 6, 11, 12, 13, & 14 among others) to avoid division within the body. It is a call to unity and cooperation, and their spiritual superiority blinded many of them to the problems they were creating within their own congregation. The body has to function in unity in order to function properly.

Paul concludes this chapter by describing a “more excellent way,” and that is where we will pick up our next lesson.

By Tim Smelser

Tags: corinth series, unity