Posted by Matt Postiff November 21, 2009 under Bible Texts
For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness."
This quotation comes from Genesis 15:6 which describes Abraham's reaction when God again confirmed the promises to Abraham which we call the Abrahamic covenant. The apostle Paul appeals to Abraham's "discovery" of this truth (Rom. 4:1) to bolster his conclusion from 3:28 that men are "Justified by faith apart from the deeds of the law." To be justified means "to be accounted righteous" just like Abraham was. In chapter 4, we learn that people are justified apart from three things: works, religious ordinances, and the Mosaic Law.
First, the Bible says that justification cannot be obtained by works (4:1-8). If it were based on works, then Abraham could brag because justification then would be a remuneration for services that he performed (look at me!). But God does not work ths way--salvation is not a reward for works, but is a gift of grace. Grace and works are mutually exclusive (4:4).
Second, the Bible says that justification cannot be obtained by religious rites (4:9-12). Abraham was justified according to Gen. 15:6; but circumcision came in Gen. 17:9. Therefore, Abraham was justified before being circumcised. Salvation does not come by doing religious activities--not circumcision or baptism or confirmation or any other such thing.
Third, the Bible says that justification cannot be obtained by keeping the Mosaic Law, or any other law (4:13-22). Abraham exercised strong faith in the promise of God, as an illustration that all who exercise faith in God receive His grace. It is not those who were given the Law, nor those who strive to keep a law, who obtain righteousness. Rather, it is those who fully believe in God who are justified.
This was not written for historical interest, but to help us understand that we need to believe in God and in His Son Jesus Christ to be saved. Faith is the only way to be justified. Works, rites, and law cannot do it--not now, not ever. MAP
This quotation comes from Genesis 15:6 which describes Abraham's reaction when God again confirmed the promises to Abraham which we call the Abrahamic covenant. The apostle Paul appeals to Abraham's "discovery" of this truth (Rom. 4:1) to bolster his conclusion from 3:28 that men are "Justified by faith apart from the deeds of the law." To be justified means "to be accounted righteous" just like Abraham was. In chapter 4, we learn that people are justified apart from three things: works, religious ordinances, and the Mosaic Law.
First, the Bible says that justification cannot be obtained by works (4:1-8). If it were based on works, then Abraham could brag because justification then would be a remuneration for services that he performed (look at me!). But God does not work ths way--salvation is not a reward for works, but is a gift of grace. Grace and works are mutually exclusive (4:4).
Second, the Bible says that justification cannot be obtained by religious rites (4:9-12). Abraham was justified according to Gen. 15:6; but circumcision came in Gen. 17:9. Therefore, Abraham was justified before being circumcised. Salvation does not come by doing religious activities--not circumcision or baptism or confirmation or any other such thing.
Third, the Bible says that justification cannot be obtained by keeping the Mosaic Law, or any other law (4:13-22). Abraham exercised strong faith in the promise of God, as an illustration that all who exercise faith in God receive His grace. It is not those who were given the Law, nor those who strive to keep a law, who obtain righteousness. Rather, it is those who fully believe in God who are justified.
This was not written for historical interest, but to help us understand that we need to believe in God and in His Son Jesus Christ to be saved. Faith is the only way to be justified. Works, rites, and law cannot do it--not now, not ever. MAP
Posted by Matt Postiff November 21, 2009 under Bible Texts
If, in the manner of men, I have fought with beasts at Ephesus, what advantage is it to me? If the dead do not rise, "Let us eat and drink, for tomorrow we die!" Do not be deceived: "Evil company corrupts good habits."
Some in Corinth believed the heresy that there is absolutely no resurrection of any dead people (v. 12). As true believers, we understand that this is utter foolishness. But the "resurrection chapter" gives us a number of implications of this hypothetical doctrine. First, Christ would not be risen (v. 13, 16). Second, gospel preaching would be vain (v. 14). Third, personal faith would be useless (v. 14, 17). Fourth, gospel preachers would be liars (v. 15). Fifth, believers would remain in their sin (v. 17). Sixth, all who had died in Christ would be without hope (v. 18). Sixth, Christians would be a miserable bunch if all they had was hope in this life, and no hope after death (v. 19). Seventh, to be baptized behind those who have died to fill in the "gap" left by their passing would be silly (v. 29). Eighth, it would be a total waste to risk life and limb for the gospel (v. 30, 32a). And finally, ninth, it would be a natural conclusion that we should eat and drink to enjoy life now, for soon comes death and the unknown after it.
This latter conclusion is the philosophy called hedonism. The argument is "if no resurrection, then live for self pleasure." Wrong belief on resurrection leads to this godless philosophy of life. Be assured that if you keep company with such people, you will be negatively affected (v. 33). But as believers, we know that God has and will resurrect the dead. Thus, the implication is reversed: "If there is a resurrection (and there is!), then we cannot live for self pleasure." Formal logic would not allow for such a conclusion (maybe you can still live for self pleasure even though there is a resurrection?), but anyone who knows God will not be bothered by this, because we have been awakened to righteousness and understand that we must not sin (v. 34). See also 2 Cor. 5:14-15. MAP
Some in Corinth believed the heresy that there is absolutely no resurrection of any dead people (v. 12). As true believers, we understand that this is utter foolishness. But the "resurrection chapter" gives us a number of implications of this hypothetical doctrine. First, Christ would not be risen (v. 13, 16). Second, gospel preaching would be vain (v. 14). Third, personal faith would be useless (v. 14, 17). Fourth, gospel preachers would be liars (v. 15). Fifth, believers would remain in their sin (v. 17). Sixth, all who had died in Christ would be without hope (v. 18). Sixth, Christians would be a miserable bunch if all they had was hope in this life, and no hope after death (v. 19). Seventh, to be baptized behind those who have died to fill in the "gap" left by their passing would be silly (v. 29). Eighth, it would be a total waste to risk life and limb for the gospel (v. 30, 32a). And finally, ninth, it would be a natural conclusion that we should eat and drink to enjoy life now, for soon comes death and the unknown after it.
This latter conclusion is the philosophy called hedonism. The argument is "if no resurrection, then live for self pleasure." Wrong belief on resurrection leads to this godless philosophy of life. Be assured that if you keep company with such people, you will be negatively affected (v. 33). But as believers, we know that God has and will resurrect the dead. Thus, the implication is reversed: "If there is a resurrection (and there is!), then we cannot live for self pleasure." Formal logic would not allow for such a conclusion (maybe you can still live for self pleasure even though there is a resurrection?), but anyone who knows God will not be bothered by this, because we have been awakened to righteousness and understand that we must not sin (v. 34). See also 2 Cor. 5:14-15. MAP
Posted by Matt Postiff November 21, 2009 under Bible Texts
But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His.
This devotional is a companion to Romans 8:5-9, "Two Kinds of People." The major point of those verses was to say that there are only two kinds of people: saved and unsaved. We saw there that the saved have certain characteristics.
Let it not be mistaken that these traits are not "worked up" by our own doing, but are produced by the Holy Spirit working in us and with us. The Scriptures are clear that the salvation is "obtained" by faith, not by works. At the time one is saved, there are a number of wonderful things that occur. One is that the believer is indwelt by the Spirit. Several passages teach this truth. Rom. 5:5 "the Holy Spirit who was given to us"; 1 Cor. 2:12 "we have received...the Spirit who is from God"; 6:19-20 "your body is the temple of the Holy Spirit who is in you, whom you have from God"; 12:13 "by one Spirit we were all baptized into one body...and have all been made to drink into one Spirit"; 2 Cor. 5:5 "God, who also has given us the Spirit as a guarantee"; Gal. 3:2 "Did you receive the Spirit by the works of the law, or by the hearing of faith?"; 4:6 "because you are sons, God has sent forth the Spirit of His Son into your hearts"; 1 John 3:24 "And by this we know that He abides in us, by the Spirit whom He has given us"; 4:13 "By this we know that we abide in Him, and He in us, because He has given us of His Spirit."
And so, the presence of the Spirit is the litmus test as to one's salvation, as it says in verse 9. If any person does not have the Spirit, he does not belong to Christ (Jude 19). But if he has the Spirit, he belongs to Christ. This clearly teaches us that all Christians have the Spirit. There is no special class of believers who have Him, while the rest do not have. No--all believers are indwelt by the Spirit. So the answer to "Who is Spiritual?" is this: the one who has the Spirit! MAP
This devotional is a companion to Romans 8:5-9, "Two Kinds of People." The major point of those verses was to say that there are only two kinds of people: saved and unsaved. We saw there that the saved have certain characteristics.
Let it not be mistaken that these traits are not "worked up" by our own doing, but are produced by the Holy Spirit working in us and with us. The Scriptures are clear that the salvation is "obtained" by faith, not by works. At the time one is saved, there are a number of wonderful things that occur. One is that the believer is indwelt by the Spirit. Several passages teach this truth. Rom. 5:5 "the Holy Spirit who was given to us"; 1 Cor. 2:12 "we have received...the Spirit who is from God"; 6:19-20 "your body is the temple of the Holy Spirit who is in you, whom you have from God"; 12:13 "by one Spirit we were all baptized into one body...and have all been made to drink into one Spirit"; 2 Cor. 5:5 "God, who also has given us the Spirit as a guarantee"; Gal. 3:2 "Did you receive the Spirit by the works of the law, or by the hearing of faith?"; 4:6 "because you are sons, God has sent forth the Spirit of His Son into your hearts"; 1 John 3:24 "And by this we know that He abides in us, by the Spirit whom He has given us"; 4:13 "By this we know that we abide in Him, and He in us, because He has given us of His Spirit."
And so, the presence of the Spirit is the litmus test as to one's salvation, as it says in verse 9. If any person does not have the Spirit, he does not belong to Christ (Jude 19). But if he has the Spirit, he belongs to Christ. This clearly teaches us that all Christians have the Spirit. There is no special class of believers who have Him, while the rest do not have. No--all believers are indwelt by the Spirit. So the answer to "Who is Spiritual?" is this: the one who has the Spirit! MAP
Posted by Matt Postiff November 21, 2009 under Bible Texts
"So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body."
The point of this section is to help us understand the nature of the new body that we will receive upon resurrection. Paul has already established that there is a resurrection. Now he turns to answer the foolish man who, doubting the resurrection in the first place, asks the question, "Well, what kind of body will come out of that grave?"
To begin his answer, Paul uses an agricultural illustration (vv. 36-38). What is planted in the ground is not what ends up coming out of the ground. A corn seed turns into something far more complex and glorious than another corn seed. Rather, a whole corn plant is formed with a stalk, leaves, and multiple ears of corn, each with hundreds of other seeds on it. Then, he points to creation to show that there are different kinds of bodies with different levels of glory (vv. 39-41). Heavenly bodies are of a different sort than earthly ones.
The resurrected body is likewise different than the body before the resurrection, just like the plant is different in quality from the seed that it came from. Our passage distinguishes the two bodies in four dimensions: corruptibility, glory, strength, and spirituality. The limited, weak and fleshly body that we have now will be transformed into something far better at the resurrection. The agricultural illustration comes to a point when we think of committing a believer's body to the grave--as if we are actually planting it into the ground.
Dear believer, have you experienced the death of a saved loved one this year? That one's body has been planted into the earth. Like the farmer, we must patiently wait for the "seed" to germinate and bring forth a body which will be far better than the former one. God guarantees it! Let's thank him for it. MAP
The point of this section is to help us understand the nature of the new body that we will receive upon resurrection. Paul has already established that there is a resurrection. Now he turns to answer the foolish man who, doubting the resurrection in the first place, asks the question, "Well, what kind of body will come out of that grave?"
To begin his answer, Paul uses an agricultural illustration (vv. 36-38). What is planted in the ground is not what ends up coming out of the ground. A corn seed turns into something far more complex and glorious than another corn seed. Rather, a whole corn plant is formed with a stalk, leaves, and multiple ears of corn, each with hundreds of other seeds on it. Then, he points to creation to show that there are different kinds of bodies with different levels of glory (vv. 39-41). Heavenly bodies are of a different sort than earthly ones.
The resurrected body is likewise different than the body before the resurrection, just like the plant is different in quality from the seed that it came from. Our passage distinguishes the two bodies in four dimensions: corruptibility, glory, strength, and spirituality. The limited, weak and fleshly body that we have now will be transformed into something far better at the resurrection. The agricultural illustration comes to a point when we think of committing a believer's body to the grave--as if we are actually planting it into the ground.
Dear believer, have you experienced the death of a saved loved one this year? That one's body has been planted into the earth. Like the farmer, we must patiently wait for the "seed" to germinate and bring forth a body which will be far better than the former one. God guarantees it! Let's thank him for it. MAP
Posted by Matt Postiff November 21, 2009 under Bible Texts
They feared the LORD, yet served their own gods...
2 Kings 17 records the final demise of the northern kingdom, the one called "Israel" after the split from Judah when King Solomon died. The Assyrian king took the people captive to Assyria, and re-populated the land of Israel with Babylonians and others (v. 24). The antecedent of "They" in our text consists of those foreigners transplanted into Israel.
When they first came to the land, "they did not fear the LORD," so he sent lions among them (v. 25). They asked for help to know how to worship the "god of the land." They wanted relief from the plague of the lions! So the Assyrian king sent an Israelite priest to help them know how to "fear the LORD" (v. 28).
The question is, what kind of fear did they have? Was it genuine? The following verses indicate that it was not-there was a certain type of fear, but not a wholehearted devotion to the LORD which would indicate true salvation. The peoples continued to serve their own gods (vv. 29-31). Verse 32 juxtaposes the two notions--"they feared the LORD" and appointed their own priests for their own religion. "They feared the LORD, yet served their own gods" (v. 33). They "feared the LORD, yet served their carved images" (v. 41). They were told they had to fear God (v. 39) but they did not obey (v. 40).
In summary, they supposedly feared the LORD but they did not really do so. Even though they were supposedly taught to fear the LORD (v. 28--by a false priest), and the text says three times they "feared" (v. 32, 33, 41), verse 34 makes it clear: "they do not fear the LORD." Is this double-talk? Not if we account that their fear was only on the surface and not in the heart, only apparent and not real, only in some externals but not with real devotion, and only induced by the desire to avoid the consequences of their sin. They feared in a superstitious way, but were certainly not saved. Note well: fear of God admixed with service to other gods is no real fear. MAP
2 Kings 17 records the final demise of the northern kingdom, the one called "Israel" after the split from Judah when King Solomon died. The Assyrian king took the people captive to Assyria, and re-populated the land of Israel with Babylonians and others (v. 24). The antecedent of "They" in our text consists of those foreigners transplanted into Israel.
When they first came to the land, "they did not fear the LORD," so he sent lions among them (v. 25). They asked for help to know how to worship the "god of the land." They wanted relief from the plague of the lions! So the Assyrian king sent an Israelite priest to help them know how to "fear the LORD" (v. 28).
The question is, what kind of fear did they have? Was it genuine? The following verses indicate that it was not-there was a certain type of fear, but not a wholehearted devotion to the LORD which would indicate true salvation. The peoples continued to serve their own gods (vv. 29-31). Verse 32 juxtaposes the two notions--"they feared the LORD" and appointed their own priests for their own religion. "They feared the LORD, yet served their own gods" (v. 33). They "feared the LORD, yet served their carved images" (v. 41). They were told they had to fear God (v. 39) but they did not obey (v. 40).
In summary, they supposedly feared the LORD but they did not really do so. Even though they were supposedly taught to fear the LORD (v. 28--by a false priest), and the text says three times they "feared" (v. 32, 33, 41), verse 34 makes it clear: "they do not fear the LORD." Is this double-talk? Not if we account that their fear was only on the surface and not in the heart, only apparent and not real, only in some externals but not with real devotion, and only induced by the desire to avoid the consequences of their sin. They feared in a superstitious way, but were certainly not saved. Note well: fear of God admixed with service to other gods is no real fear. MAP
Posted by Matt Postiff November 21, 2009 under Bible Texts
Then Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it, and offered profane fire before the LORD, which He had not commanded them. So fire went out from the LORD and devoured them, and they died before the LORD. And Moses said to Aaron, "This is what the LORD spoke, saying: 'By those who come near Me I must be regarded as holy; And before all the people I must be glorified.'" So Aaron held his peace.
This passage has a lot to teach us about the proper worship of God. First of all, worship must not be profane. This word carries the connotations of strange, foreign, unlawful, unauthorized, forbidden, and illegitimate. Nadab and Abihu took it upon themselves to invent a different act of worship to God, a way that was out of bounds. By application, we must strive to pattern our worship after that which is authorized.
Closely related to the notion of profane worship is worship in ways which have not been commanded. There was no instruction from God on how to offer incense before the LORD with the censer (see Lev. 16:12-13). Exodus 30:9 actually commanded against the offering of "strange incense." It is clear that inventive ways of worship are not acceptable.
Third, proper worship is done by those who personally regard God as holy. In other words, they fear God and have a proper attitude about Him. They are reverent and not flippant about their worship. Many churches in the USA as of this writing are missing the personal reverence for God that is necessary. God is a dispenser of good feelings to them, not an altogether different, awesome, infinite God who calls for reverent worship.
Fourth, true worshipers must treat God in such a way as to bring Him public glory. Entertainment-worship that is driven by a desire to please the audience is wrong. Our public portrayal of God must be that He deserves the recognition and glory. He is the center of everything, not we ourselves! MAP
This passage has a lot to teach us about the proper worship of God. First of all, worship must not be profane. This word carries the connotations of strange, foreign, unlawful, unauthorized, forbidden, and illegitimate. Nadab and Abihu took it upon themselves to invent a different act of worship to God, a way that was out of bounds. By application, we must strive to pattern our worship after that which is authorized.
Closely related to the notion of profane worship is worship in ways which have not been commanded. There was no instruction from God on how to offer incense before the LORD with the censer (see Lev. 16:12-13). Exodus 30:9 actually commanded against the offering of "strange incense." It is clear that inventive ways of worship are not acceptable.
Third, proper worship is done by those who personally regard God as holy. In other words, they fear God and have a proper attitude about Him. They are reverent and not flippant about their worship. Many churches in the USA as of this writing are missing the personal reverence for God that is necessary. God is a dispenser of good feelings to them, not an altogether different, awesome, infinite God who calls for reverent worship.
Fourth, true worshipers must treat God in such a way as to bring Him public glory. Entertainment-worship that is driven by a desire to please the audience is wrong. Our public portrayal of God must be that He deserves the recognition and glory. He is the center of everything, not we ourselves! MAP
Posted by Matt Postiff November 21, 2009 under Bible Texts
Do not drink wine or intoxicating drink, you, nor your sons with you, when you go into the tabernacle of meeting, lest you die. It shall be a statute forever throughout your generations, that you may distinguish between holy and unholy, and between unclean and clean, and that you may teach the children of Israel all the statutes which the LORD has spoken to them by the hand of Moses.
As an outgrowth of what happened earlier that day to Aaron's sons (Lev. 10:1-3), God commanded Aaron to avoid wine or any intoxicating drink when performing priestly functions (v. 9). An implication of this is that Nadab and Abihu may have been drunken when they tried to worship God in their own way. Their senses would have been dulled by their intoxication in such a way that they behaved unwisely in their priestly duties. They paid for it with their lives.
The penalty for not heeding this command to avoid intoxicating drinks was death. It may seem quite severe to us, but this should serve to point out that God is serious about proper worship. He is not pleased with those who treat Him lightly.
The injunction about wine and strong drink was given for two reasons. First, it served to distinguish between holy/unholy and clean/unclean. God set a boundary for his servants so that it would be abundantly clear that they were distinct from the worldly way of living. Christians today should also desire to be different than the world in many ways, not just by separating themselves from alcohol. They are to be set apart for God, not living like the world. Just to be holy and set apart is enough of a reason, not to mention all the other good reasons.
Second, the command about wine helped the priests to be able to teach properly. Judgment clouded by anything, especially by alcohol, is not fitting for a teacher of God's Word. We need all of our cognitive faculties to be ready and sharp to share God's Word with others. Opportunities will be missed and our teaching will be impoverished otherwise. MAP
As an outgrowth of what happened earlier that day to Aaron's sons (Lev. 10:1-3), God commanded Aaron to avoid wine or any intoxicating drink when performing priestly functions (v. 9). An implication of this is that Nadab and Abihu may have been drunken when they tried to worship God in their own way. Their senses would have been dulled by their intoxication in such a way that they behaved unwisely in their priestly duties. They paid for it with their lives.
The penalty for not heeding this command to avoid intoxicating drinks was death. It may seem quite severe to us, but this should serve to point out that God is serious about proper worship. He is not pleased with those who treat Him lightly.
The injunction about wine and strong drink was given for two reasons. First, it served to distinguish between holy/unholy and clean/unclean. God set a boundary for his servants so that it would be abundantly clear that they were distinct from the worldly way of living. Christians today should also desire to be different than the world in many ways, not just by separating themselves from alcohol. They are to be set apart for God, not living like the world. Just to be holy and set apart is enough of a reason, not to mention all the other good reasons.
Second, the command about wine helped the priests to be able to teach properly. Judgment clouded by anything, especially by alcohol, is not fitting for a teacher of God's Word. We need all of our cognitive faculties to be ready and sharp to share God's Word with others. Opportunities will be missed and our teaching will be impoverished otherwise. MAP
Posted by Matt Postiff November 21, 2009 under Bible Texts
For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, [set their minds on] the things of the Spirit. For to be carnally [fleshly] minded is death, but to be spiritually minded is life and peace. Because the carnal [fleshly] mind is enmity against God; for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God. But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His.
God sets forth in this passage the extreme difference between two types of people. On the one hand is the carnal or fleshly person. They a) live according to the flesh; b) have a fleshly mindset; c) live a life that is spiritually dead; d) are at enmity against God; e) are not subject to God's law; f) are unable to be subject to God's law; g) are "in the flesh"; h) cannot please God; and i) do not have the Spirit and therefore do not belong to Christ. This is none other than the unsaved person.
On the other hand is the spiritual person. They a) live according to the spirit; b) have a spiritual mindset; c) live a life that is spiritually alive and at peace with God; d) are in the Spirit; e) have the Spirit of God dwelling in them and therefore belong to Christ. This is none other than the saved person.
Dear reader, please know that you fit into either one or the other of these categories. Some have suggested a three-fold division of people: spiritual, carnal, and natural (based on 1 Cor. 2-3). Certainly a spiritual person (one who has the Spirit) can sometimes behave carnally; but it is very dangerous to suggest a third category of people who are supposedly saved but live according to the flesh, who look no different than the unsaved person. Romans 8 clearly portrays only two types. Don't rest if you think you are a "carnal Christian" and therefore will be OK in the end. What sometimes passes as carnal Christianity is not really Christianity at all. MAP
God sets forth in this passage the extreme difference between two types of people. On the one hand is the carnal or fleshly person. They a) live according to the flesh; b) have a fleshly mindset; c) live a life that is spiritually dead; d) are at enmity against God; e) are not subject to God's law; f) are unable to be subject to God's law; g) are "in the flesh"; h) cannot please God; and i) do not have the Spirit and therefore do not belong to Christ. This is none other than the unsaved person.
On the other hand is the spiritual person. They a) live according to the spirit; b) have a spiritual mindset; c) live a life that is spiritually alive and at peace with God; d) are in the Spirit; e) have the Spirit of God dwelling in them and therefore belong to Christ. This is none other than the saved person.
Dear reader, please know that you fit into either one or the other of these categories. Some have suggested a three-fold division of people: spiritual, carnal, and natural (based on 1 Cor. 2-3). Certainly a spiritual person (one who has the Spirit) can sometimes behave carnally; but it is very dangerous to suggest a third category of people who are supposedly saved but live according to the flesh, who look no different than the unsaved person. Romans 8 clearly portrays only two types. Don't rest if you think you are a "carnal Christian" and therefore will be OK in the end. What sometimes passes as carnal Christianity is not really Christianity at all. MAP