Another Year of Teaching

It's been forever since I've posted on here; kinda makes me wonder why I keep a blog at all. Probably no one reads it. But probably better that way.

As I've mentioned on here previously, I have a great job that allows me to teach the Bible to middle school students both in a classroom setting and in church. One thing I am currently working on is developing outlines for the entire New Testament. As I am teaching through the New Testament in one of my classes this year, I am making outlines within each book. We have already finished Matthew and Mark, and we are currently working through Luke's gospel.

Assuming this project continues on course, I will finish the entire New Testament in May 2011. Since they are my lessons for the class, I will probably be fired if they do not get finished, since that would mean I'm not teaching what I should be. The hardest part about teaching through the gospels has been organizing and harmonizing the events in order to compare which gospels contain similar information and where a book contains material unique to itself.

I thank God for the chance to be able to do this, because it will benefit me greatly down the road. Hopefully those who sit under my teaching will also benefit, because it is for them that I am doing this work.

The Value of the Bible (2 Timothy 3:16-17)

There is only one authoritative source for Christian beliefs, and that is the Bible. Unfortunately, many Christians do not tap into the riches of the Bible to form their beliefs or to make choices. More than likely, that is because they do not understand the value that the Bible has, and just how lost all people would be without it. One rather familiar New Testament text, 2 Timothy 3:16-17, helps us to grasp the importance of Scripture and the necessity for God’s Word in everyday life.

“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16-17 NKJV).

1. The Bible is Powerful

“All Scripture is given by inspiration of God” (v. 16a). Other translations may correctly state that Scripture is “God-breathed” or “breathed out by God”. Hold your hand in front of your mouth while you speak out loud. You will feel the breath of your mouth on your hand while you speak. That’s because you can’t help but breathe while you speak.

In the same way, when God spoke the words of Scripture for his human authors to record, he was “breathing out” or inspiring the writings contained in our Bible. This makes the Bible extremely powerful because its author is all-powerful! Though everything else may pass away, God and his word are eternal.

The prophet Isaiah recorded: “The glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD has spoken…All flesh is grass, and all its loveliness is like the flower of the field. The grass withers, the flower fades, because the breath of the LORD blows upon it; surely the people are grass. The grass withers, the flower fades, but the word of our God stands forever” (Isaiah 40:5-8).

Many people over the centuries have given their lives so that the Bible could be translated into common languages to be read by the masses. It is the most read and most translated book in the entire world. In spite of many attempts to get rid of it, the Bible remains. Its survival in the face of such persecution is difficult to explain if it is not the Word of God. The Bible is powerful because it originated with God.

2. The Bible is Profitable

Paul writes that Scripture is profitable in four specific areas. First, it is profitable for doctrine or teaching. What does the Bible teach? To put it most succinctly, the Bible teaches truth. Uncompromising truth. Absolute truth. The Bible is the world’s only source for such truth. Thus the Bible is profitable because it teaches its readers what is true.

Second, the Bible is profitable for reproof or rebuking. Scripture speaks out against what is false. Since Scripture is truth, it naturally rebukes what is not true. The Bible gives a perfect standard, and nothing else measures up.

Third, the Bible is profitable for correcting or improving. All people are in need of improvement because we are all faulty, limited, sinful beings. The only reliable source for actual correction is the Bible. Were it not for the Bible, we would continue in life with no way of knowing how to improve our messes.

Fourth, the Bible is profitable for training or instructing in righteousness. The perfect standard of the Bible is the righteousness modeled by the Lord Jesus Christ. Scripture instructs its readers how to become more like Christ, something we would have no knowledge of outside of the pages of the Bible.

Elsewhere in the New Testament, other things are identified as “profitable.” Some of these are: saving the soul (Matthew 16:26; Luke 9:25), love (1 Corinthians 13:3), godliness (1 Timothy 4:8), and backing up our faith with the way that we live (Titus 3:8; James 2:14-17). Interestingly, we would know nothing about these things either unless God taught them to us. Thankfully God reveals himself and his plan to us through the Holy Bible.

3. The Bible is Purposeful

God did not give us the Bible simply to have a lot of information. He gave it to us to change our lives. The purpose of the Bible is seen in verse 17.

“So that the man of God may be complete.” This could also mean adequate, competent, or prepared. The Bible lays the foundation of preparedness for us. But preparedness for what? That question is answered in the second part of the verse.

“(So that the man of God may be…) thoroughly equipped for every good work.” This is the idea of finishing good works. God’s Word prepares us to do good works and then it equips us to finish them. Yes the Bible is for reading and studying, but it is also for practicing and living out.

Christology: Part Four (Philippians 2:5-11)

Just as professional golf has four majors each year, so the New Testament contains four major Christological passages. This is the fourth and final of those passages. Here is a brief review of what we have studied so far.

In Hebrews 1-2, we discovered that even though Jesus is higher than the angels, He came down lower than the angels to bring salvation to mankind. In Colossians 1-2, we saw that redemption from sins and reconciliation with God can only be found through the person and work of the Lord Jesus Christ. And last time, in John 1, we learned that Jesus is the incarnate Word of God, personifying grace and truth by giving life and light to those who will receive Him as Savior.

This lesson is will attempt to bring perspective to the idea that Jesus indeed is fully man and fully God. He is not 50 percent of one and 50 percent of the other. He is 100/100. He absolutely could not be any more of one than He is, because He is completely and perfectly both.

When we view Jesus as God—in other words, when we observe His deity—we correctly find that He is above us and that we can never attain to His God-likeness. We will never on earth reach perfection; and even in our future glorified bodies we will never be God. The Deity of Jesus means He is God—something we will never be.

When we view Jesus as a man—that is, when we observe His humanity—we see Immanuel (God with us). And while He was among us on the earth, He set a perfect example of what we should strive to be like. Even though we cannot do away with our sinful nature in this life, we are not excused from trying to pursue the holiness that Christ modeled.

The command of this passage is found in verse 5—“Let this mind be in you, which was also in Christ Jesus” (KJV). If we think like Christ thought, we will be more inclined to act like He did, since one’s actions are directly related to one’s thought patterns. One of the ways that Christ modeled humanity perfectly for us was in thought. His mindset and attitude were exemplary and we should strive to direct our thoughts in ways that He did.

The second way that Christ modeled humanity perfectly for us (and also was an extension of His mindset) was in humility. He had a humble mind and it showed though His humble actions. He did not use the fact that He was equal with God for His own advantage (v. 6). He didn’t cling to His status as God in order to avoid humility. Instead, Paul says “He emptied Himself” (v. 7).

Understand this does not mean he stopped being God, for God cannot cease to be what He is at any point. However, Jesus did periodically give up the voluntary use of His divine attributes. In other words, Jesus was not power happy; He was humble. His humility is further explained in the end of verse 7 and into verse 8, where Paul writes that Jesus took the form of a servant and was made to look like an ordinary man.

This brings us to the third way that Jesus—in His humanity—set the perfect example for other humans to live: obedience. Verse 8 explains that Jesus “became obedient unto death, even the death of the cross” (KJV). Most of us aren’t obedient even in the easiest of circumstances. But Jesus was obedient even when He was given the most difficult of all tasks: to face a criminal’s execution and to bear the punishment of all sin when He was completely innocent. His perfect obedience in our place ought to burden us to be obedient to God the Father just as He was.

In addition to showing how Jesus set the perfect example for other people, this passage also gives much insight into the deity of the Lord Jesus Christ. The first teaching of this kind here is that He is equal with God (v. 6). He is “in the form of God” (KJV), or “in very nature God” (NIV). As the old creed says, Jesus is “Very God of Very God.” The second person of the trinity (the Son) possesses all the power and authority that the first person (the Father) has.

Not only is Jesus equal with God, but He is also exalted by God (v. 9). His name is above every name. He is the Savior of which everyone else is in desperate need. His exaltation is to the place of highest honor (the right hand of the Father), so that he is to be worshipped as God, because He is God.

Next, because He is highly exalted, every knee will bow (v. 10). In fact, three groups are singled out to show that all people who have ever lived will physically bow the knee to Jesus Christ. The first group is “in Heaven”. It is not too difficult for our minds to imagine all of Heaven bowing to Christ as Lord, but for the sake of being all-inclusive, Paul mentions them here.

The second group that will bow is “on Earth”. Although this will not physically happen until the Millennial Reign of Christ on Earth, it is a promise that all the earth will acknowledge Jesus as Lord. At the mention of His name, people will bow to Him.

The third group is the most interesting, and that is the group “under the earth”. Most scholars speculate that Hell is located in the midst of the earth. Assuming this is true, then this indicates that even those who enter into Hell recognize that Jesus is Lord and bow to Him while they are there. The eyes of all who are in Hell will be opened and they will know that they are being justly punished by the righteous King of Kings.

Paul concludes this section by adding that every tongue will confess that Jesus is Lord (v. 11). This is in correlation to the bowing of the knee: one is physical and one is verbal. Notice also that all of this is done for the glory of God the Father. All of God’s actions in history have been to display His glory and make Himself known, and this will be no different.

Christology: Part Three (John 1:1-18)

After a lengthy break we resume our four-part study of the major Christological passages of the New Testament. This time we are looking at the first eighteen verses in the gospel of John. In this section we see four key terms that are used to describe the person of the Lord Jesus Christ.

The first term associated with Christ is “Word” (John 1:1-3, 14). John writes, “In the beginning was the Word” (v. 1). Reading down, one discovers that the Word made all things “in the beginning” (see also Genesis 1:1-2 and 1 John 1:1-4 for further uses of the phrase “in the beginning” and Christ’s involvement with the Father in the creation of the universe.)

The opening paragraph of the prologue indicates four things about the Word. (1) He was with God, (2) He was God, (3) He was in the beginning with God, and (4) He created all things. Interestingly, John uses two different phrases in verse three to describe the same thing. He writes, “All things were made by Him,” which would suffice as an argument of itself. However, he chooses to also say the same thing in different wording: “Without Him there was not one thing made”. By doing this—using two different phrases to say the exact same thing—John wants his readers to understand that the Word of God (in the person of Christ) is the source of all that has ever existed.

To clarify, the term “word” is also used in Scripture to refer to God’s written word (the Bible) and God’s spoken word (His actual voice, as recorded in the Bible) in addition to the person of Christ, who is sometimes spoken of as the “living word”. In all three terms, it should be understood that the “Word” of God—whether written, spoken, or living—is authoritative. Whenever God speaks, writes, and acts, He is displaying His authority over all that He created, which is everything (John 1:3).

A final key point about the Word is given in verse 14 where John writes, “And the Word became flesh.” This is the most direct statement about the incarnation of the Son of God anywhere in the Bible. In his classic work Knowing God, J. I. Packer explains that the incarnation is the primary truth for understanding who Jesus is. All the debates about Jesus—virgin birth, authoritative teaching, miracles, death, resurrection, etc.—are put to rest if God actually became a human. If “the Word became flesh,” there are no issues to be raised about what He did.

The second term used for Christ is “Light” (John 1:4-13). John equates light with “life” here, just as he does elsewhere in his gospel (8:12). Other Scripture writers also frequently associate light with life and darkness with death. John says “the Light shined in the darkness, but the darkness did not comprehend it” (1:5). The majority of the dark-minded people of Jesus’ day did not understand that the light of the world was in their midst (see also 1:10-13).

The word “comprehend” used here could also carry the idea of “overtake.” Think of a dark room, that upon waking into it, you flip on the light switch. Where does the darkness go? It ceases to exist in that place. When light appears, darkness does not overtake light. The opposite happens; light overtakes darkness. When Jesus entered into the world, darkness did not (nay, could not!) overtake Him because He is light. Unfortunately for many in Jesus’ day and countless more since, they do not see Jesus as light. They misunderstand Him and are not able to comprehend Him.

A sort of parenthesis in this paragraph is seen in verses 6-9, and that is the description of the ministry of John the Baptist. His ministry is stated twice here—once each in verses seven and eight—and both times the wording in Greek is identical: “in order that he might testify concerning the Light.” Verse 15 of this chapter acknowledges that John did testify about Him, thus fulfilling his God-given responsibilities stated in verses 6-8. This ought to be the desired testimony of every believer, namely, that we would continually testify concerning Christ.

The final two key words about Christ that we will look at are used together twice in this section: grace and truth (vv. 14, 17). Verse 14 describes Jesus as “full of grace and truth.” In other words, Jesus personified these attributes. When one desires to see grace in action and truth lived out, one needs only to study the life of the Lord Jesus. Because of His fullness in these areas, there is no room for falsehood or slander. Elsewhere in John’s gospel, Jesus very famously declares himself to be “the truth” (14:6).

Because Christ is the ultimate source of grace, any grace we may obtain is through Him (v. 16). His grace overflows to us although we are not worthy of it. We are undeserved objects of the grace of God through Jesus Christ. Grace is contrasted with the Law of Moses in the Old Testament. “The law was given through Moses, but grace and truth came through Jesus Christ” (v. 17). Although salvation has always been by God’s grace, grace was a misunderstood concept until it was perfectly modeled by Christ, who also perfectly modeled all other attributes of God the Father (v. 18). Jesus has declared (made known) to us what the Father is like through His words and actions, which are “full of grace and truth”.

Christology Part Two: Colossians 1-2

In this second of four studies of the major New Testament Christological passages, we turn our attention to Paul’s letter to the Colossians. The letter as a whole is rich with Christological truths, but our focus will be primarily on two sections: 1:12-22 and 2:6-10. Before we get too deep into those sections, we will see how Paul introduces the letter and its themes.

Paul opens the book with his typical greetings, showing that his mission, people, and wishes toward the Colossians are all Christ-centered. He first identifies himself as “an apostle of Jesus Christ” (1:1). Then he addresses his readers as “the saints and faithful brethren in Christ” (1:2a). Finally, as is Paul’s custom, he wishes God’s grace and peace to those who would receive his letter (1:2b).

Before beginning his Christological essays, Paul writes out some things that he had been praying on behalf of the Colossian people. The first thing we notice is that he was thankful for them and that thankfulness was directed toward “the God and Father of our Lord Jesus Christ” (1:3). The second thing is that he prayed continually for them (1:3, also in 1:9).

The details of these prayers provide the lead-in to the paragraphs mentioned above, as Paul explains both why he prayed for this church and what he prayed for them. The reason he prayed for them is because of what he heard about them, and what he heard was good! “[W]e heard of your faith in Christ Jesus and of your love for all the saints” (1:4). Oh that others would hear of those things being spoken about our churches today!

Skipping down to verse nine, we see some of the actual content of Paul’s prayers for this congregation. He prays “that you may be filled with the knowledge of His will in all wisdom and spiritual understanding; that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; strengthened with all might, according to His glorious power, for all patience and longsuffering with joy” (1:9-11).

There is one more thing that Paul adds (“giving thanks”), and it brings us to our first point. The Christology in this passage shows us four things we need because of who Christ is and what He has done.

1. We need redemption from our sins, found only in Christ (1:12-14).

The end of Paul’s introductory prayer states that he is “giving thanks to the Father” (1:12). He then lists three things that the Father has done for us which ought to invoke an attitude of thankfulness toward Him. And as we will see, these things make it possible for us to be redeemed from our sins.

The first thing Paul is thankful for is that the Father “has qualified us to be partakers of the inheritance of the saints in the light” (1:12). We are qualified because of salvation, which is by God’s grace, and for that believers ought to be vessels of thankfulness to God. The inheritance of which we will partake is what is also mentioned in Hebrews 2:5-8 and Romans 8:16-17.

The second reason for thankfulness is that the Father “has delivered us from the power of darkness” (1:13a). Before conversion, men are under this power. The only hope for deliverance is in the grace of God. Our destiny as members of this darkness is eternal damnation and separation from God. Since this deliverance changes our destiny, the appropriate response should be one of thanksgiving to God.

The third thing the Father has done for us is to transfer us “into the kingdom of the Son of His love” (1:13b). This completes the process that was begun in the previous point. Having taken His saints out of the power of darkness, God then completes the transfer by placing them in His kingdom. The kingdom belongs to the Son “in whom we have redemption, the forgiveness of sins” (1:14). This is the main point of the paragraph—man is in need of redemption from the power of darkness and redemption is found only in the Son of God. Redemption is equal to “the forgiveness of sins” as indicated by the fact that the final phrase is set off as an appositive. Christ redeems us by forgiving our sins.

2. We need a reorganization of our priorities, with Christ as number one (1:15-18).

The very fact that we are recipients of redemption and forgiveness of sins indicates that we owe full loyalty to Christ. This loyalty is to be expressed through verbal thanksgiving to the Father for His part in the redemptive process (as seen in 1:12-14), but also through a pattern of living that places Christ in His rightful place—preeminent above all else. Verse 18 ends with the purpose statement of this section, namely, “that in all things He may have the preeminence.” Six phrases in this section prove the preeminence of Christ.

One, Christ “is the image of the invisible God” (1:15a). We discovered in the last lesson that the New Testament is emphatic that God is represented most perfectly in His Son Jesus Christ (Hebrews 1:3; 2 Corinthians 4:6; John 1:18). Jesus told Philip, “He who has seen Me has seen the Father” (John 14:9).

Two, Christ is “the firstborn over all creation” (1:15b). It is interesting that Christ’s involvement in creation is emphasized throughout the Christological passages (see also Hebrews 1:2 and John 1:3). In an age when the evolution vs. creation debate is running wild, the New Testament answers the questions of origins by affirming that Christ is preeminent over all creation because He is the creator. He is firstborn over all else because all else exists only as He wills.

The description of Christ’s creative acts is expanded in verse 16. This verse uses three different Greek prepositions to explain the relationship between Christ and His creation. The first is “en” which is typically translated “in”. The NKJV renders this phrase, “For by Him all things were created.” A more literal wording might read, “All things had their creation in Him.” The verse then goes on to explain what is meant by “all things.” This includes things “that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers.” The final summary of the verse contains the other prepositions spoken of earlier. “All things were created through [“dia”] Him and for [“eis”] Him.” “Dia” implies “because of” or “on account of” someone. “Eis” suggests “into” with an end purpose in mind. So all things had their beginning in Him, because of Him, and for His purposes. Compare Revelation 4:11 which proclaims to Jesus, “Thou hast created all things, and for thy pleasure they are and were created” (KJV).

Three, Christ “is before all things” (1:17a). This statement continues the thought of verses 15-16, in that they follow a logical pattern of reasoning. If Christ created everything, He has preeminence over all created things. Because He is the creator, He is also the sustainer of creation. “He is before all things, and in Him all things consist” (1:17). Just as He spoke things into existence, He is “upholding all things by the word of His power” (Hebrews 1:3), and at the right time He will do away with the current creation to make way for “new heavens and a new earth in which righteousness dwells” (2 Peter 3:13). Another way of putting it is that humans ought to worship the Creator rather than what is created, because the Creator is greater than (“before”) all that He created (contrast Romans 1:25).

Four, Christ “is the head of the body, the church” (1:18a). The church was built upon the foundational fact that Jesus is “the Christ, the Son of the living God” (Matthew 16:16ff). There is no body of Christ if there is no head, and the head equips the rest of the body for service (Ephesians 4:15-16).

Five, Christ “is the beginning” (1:18b). Paul continues to hammer down the truth that Christ’s existence before all else proves His authority over all else. This truth applies to us very practically, since a perspective which puts Christ first is the only biblical way to live.

Six, Christ is “the firstborn from the dead” (1:18c). Because of Jesus’ resurrection from the dead, believers also have hope of a future resurrection (1 Corinthians 15:12-20 provides the best explanation of this truth). Jesus’ own personal testimony validates this claim when He says, “I am the Living One; I was dead, and behold I am alive for ever and ever!” (Revelation 1:18, NIV). The ever-living one is the only one worthy of first place in our lives.

3. We need reconciliation with God through Christ (1:19-22).

Reconciliation is the process of making a friend out of a former enemy. In this context, it is a transition that takes place where a person who was against God joins Him. A person is never neutral in his standing before God. Many people have the false idea that prior to salvation we stand in the middle between God and Satan, both of whom are attempting to win our affection and loyalty.

Paul tells us instead that we “once were alienated and enemies in your mind by wicked works” (1:21a). That doesn’t sound neutral. That sounds like we were genuinely opposed to God until the point of our salvation, which is of course the point that is being made here. But fortunately for us the sentence continues, “yet now He has reconciled in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight” (1:21b-22).

Notice the transitions that take place for us. We move from being “alienated and enemies” (v. 21a) to being “reconciled” (v. 21b). We are no longer a foe of God but a friend of God (see also John 15:13-15 and James 2:23). Also, our “wicked works” (v. 21) have been replaced with holiness and blamelessness (v. 22).

But this did not come without cost. In order for Christ “to reconcile all things to Himself” (v. 20a), He “made peace through the blood of His cross” (v. 20b). “Made peace” is simply another way of saying “reconciled” and it was accomplished for us “in the body of His flesh through death” (v. 22). The peace we have with God was only possible because Jesus died a bloody death on the cross that we deserved. By doing this, Christ made friends of those who were formerly His enemies.

Jesus was qualified to do this on our behalf because “it pleased the Father that in Him all the fullness should dwell” (v. 19). This statement, which confirms the deity of Jesus, concludes that Jesus is uniquely qualified to reconcile us to God because He is God. Only through the work of Christ do we have hope of peace with God. This is the basis for the final point.

4. We need a recognition of our position in Christ (2:6-10).

Our position (based on what we have learned so far) is that we are redeemed (forgiven of sins), qualified to partake in God’s inheritance, delivered from the power of darkness, transferred into the kingdom of Christ, designed to be forever thankful to God for these undeserved blessings, created by Christ to belong to Him continually, part of Christ’s “body” that is on earth now to serve others, assured of a future resurrection in Him, reconciled (at peace) with God because of Christ’s death on our behalf, no longer God’s enemies but His friends, and no longer characterized by wickedness but by holiness and blamelessness. So how does one apply this practically? How do we fully recognize all of these glorious truths?

First, we should live according to Christ (2:6-7). “As you therefore have received Christ Jesus the Lord, so walk in Him” (v. 6). The process of this “walking” or “living” begins with being “rooted and built up in Him” (v. 7a). The very foundation of who we are and everything we do must be our relationship with Christ. Next is being “established [strengthened] in the faith, as you have been taught, abounding in it with thanksgiving” (v. 7b). The growth that comes from this walking with the Lord starts with the roots which are built up and strengthened and cause us to overflow with thanksgiving to Him.

Second, we should think according to Christ (2:8). Paul’s command here for the Colossians is to “Beware”, and it means that they must be mentally active “lest anyone cheat you through philosophy and empty deceit” (v. 8a). Three things describe this kind of deception. It is “according to the tradition of men, according to the basic principles of the world, and not according to Christ” (v. 8b). Philosophies that go against Christ’s teachings will prove to be worthless.

The basis for both of these points is found in verses 9-10. Our position in Christ is only favorable because of the position of Christ Himself. Christ’s position is that He is completely God. “For in Him dwells all the fullness of the Godhead bodily” (v. 9; compare 1:19). Our position is that we are complete (fully, perfectly) in Him. Believers are “complete in Him, who is the head of all principality and power” (v. 10). A position worth recognizing and enjoying!

Christology Part One: Hebrews 1-2

The first of the four major Christological passages that we will examine is found in the book of Hebrews chapters 1-2. Though the human writer of this letter is unknown to us, we can be assured that the Holy Spirit through means of divine inspiration has given the readers of this epistle much to contemplate about Christ. The over-arching theme of the letter is that the Messiah has come to His people and has perfectly fulfilled His roles and responsibilities. Thus He is fully worthy of our devotion.

In the first two chapters, which are the concern and content of this study, we notice four major points as it relates to God’s communication to us concerning the Lord Jesus Christ.

1. God first spoke through the prophets (1:1).

The opening verse explains when God did this, how God did this, and to whom God did this. The when is “at various times.” That may seem vague to some readers, so allow me to fill in some blanks. Moses, Isaiah, Daniel, and Haggai are just some of the men that God spoke through over a period of about 1,300 years. That is certainly various times.

The how is “in various ways.” God used both different methods and different messages to speak to His people. Some of the methods God used to speak to His prophets were visions and even pre-incarnate appearances (Theophanies or Christophanies). Some of the messages God gave concerned the coming Messiah’s birth (Isaiah 7:14; Micah 5:2), life and teaching (Deuteronomy 18:18), death (Daniel 9:26), resurrection (Psalm 16:10), and eternal reign (Isaiah 25:6-9).

The to whom is “the fathers.” This could refer to one of two kinds of “fathers,” or possibly to both. It could be referencing specific patriarchs of the faith, or it could just be used generally to speak of various kinds of spiritual ancestry.

2. God later spoke through His Son (1:2-3).

It is here that the author lists seven activities of the Lord Jesus Christ. In other words, there are at least seven different ways by which God “spoke through his son.” The text for the most part is self-explanatory, and so not much comment will be given except what seems profitable.

The first thing is that God appointed Christ to be the “heir of all things” (1:2). Because of His involvement and activity in the creation of all things, all things rightfully belong to Jesus. Therefore He is in line to inherit all things at the end, just as He owned them at the beginning. Furthermore, we as His people are “heirs of God and joint heirs with Christ” (Romans 8:17).

The second is that through Christ the worlds were made (1:2). The plurality of “worlds” indicates the universe in its entirety and all things existing therein. Other passages dealing with Christ’s participation in creation include John 1:1-3 and Colossians 1:15-17, both of which will be dealt with at some length in the weeks to come.

Thirdly, the Son is “brightness of His glory” (1:3). All of the glory possessed by the Father is revealed most perfectly through the Son. “For it is God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6).

Fourth, the Messiah is “the express image of His person” (1:3). The Greek word used here to describe this phrase is the basis for the transliteration of the English word character. All of the characteristics of God the Father are possessed by the Son, and revealed perfectly through Him.

Fifth, Christ is “upholding all things by the word of His power” (1:3). He is the living word (John 1:1) and thus His spoken words are authoritative. “All things” is in reference to the works of His creation. That which He spoke into existence He also allows to continue if He permits.

Sixth, He “purged our sins” (1:3). Elsewhere in Hebrews we read that the bloody death that Christ experienced was necessary for our salvation because “it is not possible that the blood of bulls and goats could take away sins” (10:4). Thankfully for us, “the blood of Jesus Christ…cleanses us from all sin” (1 John 1:7).

Seventh, after Christ had accomplish all that was necessary to fulfill the earthly work given to Him by the Father, He “sat down at the right hand of the Majesty on high” (1:3). Part of His work in that position is that He “makes intercession for us” (Romans 8:34). He will remain in that position until sent by the Father to meet His bride in the air (John 14:3, 1 Thessalonians 4:17). One exception to this is that, right before his death, Stephen saw “the Son of Man standing at the right hand of God” (Acts 7:56, emphasis added).

3. The Son of God is better than the angels (1:4-14).

In order to make his point on this matter, the author chooses seven Old Testament arguments to show that the Messiah is superior to angelic beings. When Jesus had accomplished the tasks mentioned in 1:2-3, He was proclaimed to be “so much better than the angels, as He has by inheritance obtained a more excellent name than they” (1:4). The seven sub-points here are bookended by two rhetorical questions: “For to which of the angels did He [the Father] ever say…?” (1:5; the obvious answer is “none”, for God speaks differently to Christ than He does to the angels), and “Are they [the angels] not all ministering spirits sent forth to minister for those [the elect] who will inherit salvation?” (1:14).

First, Jesus is called “Son” by God the Father (1:5), as referenced by Psalm 2:7 and 2 Samuel 7:14. No angel holds this distinction. The possession of deity by the Son makes Him superior.

Second, the angels are commanded by the Father to worship the Son (1:6), as referenced by Psalm 97:7. Throughout Scripture, worship to angels is strictly forbidden (Revelation 22:8-9 is one example). In fact, angels in Heaven willingly give worship to Christ (Revelation 5:11-12; 7:11-12). By giving worship to Him, they acknowledge His superiority.

Third, angels minister to Christ (1:7), prophesied in Psalm 104:4. One example from Christ’s earthly ministry supports this claim. Matthew 4:11 says that after Satan finished tempting Christ in the wilderness that “the devil left Him, and behold, angels came and ministered to Him.”

Fourth, Jesus is called “God” by the Father (1:8). The quote used here is from Psalm 45:6-7, which is also the basis for the point that follows.

Fifth, Christ has a kingdom that bears at least three characteristics. One, it will be eternal (“forever and ever”, v.8). Two, it will be righteous (symbolized by His “scepter of righteousness” and the fact that He has “hated lawlessness” vv. 8-9). Three, Christ is King because He was anointed by the Father “with the oil of gladness” (v. 9).

Sixth, the Lord Jesus will outlast Heaven and Earth (1:10-12), as indicated in Psalm 102:25-27. Just as He existed eternally before creation, so Christ will exist eternally after it passes away. The physical elements of this world are temporary to make way for a new dwelling place of righteousness ruled by the Lord (2 Peter 3:10-13).

Seventh, in light of Christ’s authority over all created things, the time will come when all of His enemies will be His footstool (1:13; see Psalm 110:1). Because only Christ qualifies for each of these seven points, He is quite obviously higher than the angels. This brings us to our final point.

4. The Son of God was made lower than the angels in order to bring salvation to mankind (2:1-18).

Whereas chapter one of Hebrews deals primarily with the deity of Christ, chapter two gives much more attention to His humanity. The one who is higher than the angels (as God) was made lower than the angels (as a man) for the eternal benefit of the elect. There are at least seven ways that the earthly work of Christ is applicable for His followers.

First, we must not neglect the salvation that Christ provides for us (2:1-4). This is essentially a warning against backsliding, advising that “we must give the more earnest heed to the things we have heard, lest we drift away” (v. 1). And since our efforts determine our rewards or punishments, the writer asks, “How shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him?” (v. 3).

Second, we will inherit the earth with Christ (2:5-8). The Lord “has not put the world to come…in subjection to angels” (v. 5). Again quoting from Psalms, the writer reveals that even though man is “a little lower than the angels” (v. 7), all things will be in subjection to the joint heirs of Christ (Romans 8:17).

Third, we benefit from the death of Christ (2:9-10). It was mentioned earlier that the shedding of Christ’s blood was necessary for the forgiveness of our sins. This section explains that Jesus “was made a little lower than the angels…that He, by the grace of God, might taste death for everyone” (v. 9). So the purpose of the incarnation was so that Christ would be able to die, and in doing so, He would accomplish the task of “bringing many sons to glory” (v. 10).

Fourth, we are called brothers of Christ (vv. 11-13). These verses again have their basis in the Old Testament (Psalm 22:22; 2 Samuel 22:3; Isaiah 8:17-18). Our advantage is that “He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren” (2:11).

Fifth, we are released from bondage (2:14-15). Christ did this for us by putting on “flesh and blood…that through death He might destroy him who had the power of death, that is, the devil” (v. 14). One other New Testament verse—1 John 3:8—shows that our freedom in Christ on the basis of His death meant destruction for the enemy. It reads, “For this purpose the Son of God was manifested, that He might destroy the works of the devil.”

Sixth, we are atoned for because of Christ’s death (2:16-17). The Lord Jesus helps the spiritual “seed of Abraham” (v. 16) because of what He accomplished on the cross. “He had to be made like His brethren…to make propitiation for the sins of the people” (v. 17). That propitiation allows us to have peace with God.

Seventh, we are helped in our temptations (2:18). Again, as with the others, we are only privileged in this regard because of the incarnation of the second person of the trinity. Christ endured through physical temptations and sufferings, and because He did, “He is able to aid those who are tempted” (v. 18).

Christology: An Introduction

Currently I find myself in the midst of teaching the subject of Christology to a high school Sunday School class. I remember learning from seminary that theologians have labeled four New Testament sections as the “great Christological passages." Those sections are found in John 1, Philippians 2, Colossians 1-2, and Hebrews 1-2. So I thought it best in teaching this subject to examine those four passages one at a time. The next several entries will be an analysis of the lessons that I give concerning each passage.

These studies assume Christ’s full deity and full humanity, so not much effort will be spent attempting to argue for these points. As we go through the texts, the Scriptures will make those assertions for us. Other topics such as his atoning work and his future reign also carry this description.

As an introduction to this topic, let us give some overviews on what Scripture says about who Jesus is and what he has done, both in his deity and in his humanity. First, we will look at the primary offices which Jesus fulfilled, namely prophet, priest, and king. Then we will examine the works of Jesus in eternity past and in the Old Testament. These are not meant to be thorough studies or proofs, but simply a sketch of Biblical evidence.

Jesus was recognized as a prophet by even the most casual observers of his day. As he was entering triumphantly into Jerusalem to shouts of “Hosanna” less than a week before his death, crowds acknowledged, “This is Jesus, the prophet from Nazareth of Galilee” (Matthew 21:11). Other Scriptures indicate that Jesus was the prophet predicted by Moses who was also said to be like Moses (see Deuteronomy 18:15-19; John 1:21-25, 45; 5:45-47; 12:49; Matthew 16:14; Luke 24:19; Acts 3:19-23; 7:37).

As for his priestly role, it is important to remember that the role of the high priest included the task of being a “go-between” for man and God. Only the high priest had the direct access to the Father by way of the Holy-of-holies. Jesus fulfills this role for us now when we pray to the Father, as evidenced by 1 Timothy 2:5, which states, “There is one God and one Mediator between God and men, the Man Christ Jesus.”

Of course, believers more often think of Jesus as a king than a prophet or priest. The label above his cross which proclaimed him to be “King of the Jews” was more accurate than people of that day realized. But he is more than that. When John sees the vision of Christ returning to he writes, “And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS” (Revelation 19:16).

Our next point is to study the role of Christ in his pre-incarnate state. Jesus himself argued for his full deity on multiple occasions, perhaps most clearly when he stated, “I and My Father are one” (John 10:30). So if there is equality between the Father and Son, what the Scriptures say about the Father in eternity past will also apply to Christ. Psalm 90:2 records, “Before the mountains were brought forth, or ever You had formed the earth and the world, even from everlasting to everlasting, You are God.” So Christ was God even before creation.

What did the Godhead do in eternity past? Two answers help us understand. First, the saints were elected or chosen, and second, a plan of redemption was formulated. Ephesians 1:4 teaches that God “chose us in Him [Christ] before the foundation of the world.” 1 Peter 1:20 states that Christ “was foreordained before the foundation of the world” to die. And Revelation 13:8 reveals that Jesus is “the Lamb slain from the foundation of the world,” meaning that the crucifixion was as good as done in God’s mind before creation even occurred. For other statements about the work of Christ in eternity past see Matthew 13:35; 25:34; and John 17:4-5, 24.

The last part of this introduction intends to show Christ in the Old Testament. First, we know that he was active in creation (Genesis 1:1, 26; John 1:1-3; Hebrews 1:2). A little detail about Hebrew grammar at this point may offer some assistance also. In Genesis 1:26 where God says, “Let us make man in our image, after our likeness,” why does he use plural pronouns? Why “our image” and “our likeness” instead of “my image” and “my likeness”? The “easy” answer is because all of the trinity was involved in creation, which is true. But the more technical answer reveals that Hebrew grammar counts possessive pronouns three ways instead of just two.

For example, English possessive pronouns can be either singular or plural. Hebrew’s can be singular (one), dual (two), or plural (three or more). If the pronoun were only dual here (it’s not), then the argument fails. However, they are true plural meaning it must indicate at least three persons, which we know from other Scriptures to be the three members of the Godhead.

Another Old Testament role of Christ is his pre-incarnate appearances to Abraham, Hagar, Jacob, Joshua, and others. And finally, we see Christ in the Old Testament through various Messianic prophecies which correctly predict, among other things, his birth, message, death, resurrection, and ultimate reign. All of these things will be given more attention as we explore the four “great Christological passages" in the coming weeks.

Reflections from Coaching

Two weeks ago, I finished my second year of coaching Middle School guys’ basketball at Grace Baptist Academy in Chattanooga where I also teach Bible. My team this year played in a 7th grade league and our roster was made up of nine 7th graders and two sixtth graders. Of the eleven guys on our roster, seven had never played organized basketball before. So there were times that required a level of patience that I don’t normally exhibit. Over the last two seasons, I’ve made some interesting observations about coaching, leadership, and the game of basketball.

No one understands the role of a coach until he has done it. It kills me to hear casual fans criticizing professional and college coaches in any sport when, in all likelihood, the critic has never been on a sideline making decisions to help determine the success of the team. Fans don’t attend practices and workouts. Fans don’t study film, breakdown the opposition’s strengths and weaknesses, respond to the media, face the music for every call gone right or wrong, or have to address the team both at the height of victory and the depth of defeat. Buying a ticket to a game gives a fan a chance to cheer for a side, not a right to call the shots or persecute the one who does.

On a similar note, people who are not referees do not understand that line of work and the effort it takes to do that job really well. I read a blog post recently that cited Arizona State coach Herb Sendek’s message to his own players about criticizing officials. He tells them, “You have a choice. You can pick one. You can either coach, officiate or play. Just pick one, because it’s as hard as hell to do any one of the three, let alone two of the three.” I’d like to say that I never tried to do the job of the official (I tried), but I do have tremendous respect for the guys who do it.

Coaching at any level can be taxing simply because of the time and preparation that are required to be successful. But I really enjoy most aspects of it. My competitive nature allows me to channel my focus onto establishing a game plan and then executing it. I even look forward to practice most days because of the chance to be better than the previous day.

By nature, I am a teacher. And coaching is really an extension of my classroom. I get to put in a system that I believe will be successful and will help the guys on my team understand the game better. Of course I demand that they work and play hard, but I also require that they play very smart. I love the chances I have to teach the game of basketball and the valuable lessons that can be learned from it. I want the guys I coach to see me as a teacher and leader more than a guy who simply wants to win.

I’ve noticed now that when I watch basketball on tv, that I am much more interested in the coaching side of it than ever before. Much more of my attention is focused on the strategy of the game than simply the players or the outcome. I keep a notebook while I watch games now so that I can see how certain coaches react to certain situations, and then I try to implement what seems to work best.

Of course, coaching is not an exact science. If it were, everyone would do it the same way. Many different coaching personalities have been successful in high school, college, and professional ranks, and the same is true for the various systems that are taught. Teams have won championships playing man-to-man defense has have teams that play a zone. Up-tempo styles have won as well as patient, methodical one.

One thing that makes coaching fun for me is simply that I love the game of basketball. I love playing it, coaching it, and watching it. To me, basketball is simple, because the ones who are willing to work the hardest at it are typically the ones who will be the most successful. My personality is competitive, and so I love the chance to outwork someone else in order to achieve more.

My team this year made it to our city championship game where we lost. For the season we were 13-3, and I’ll get to coach the same group of guys next year when they move up to 8th grade. Hopefully my patience will grow and my players will realize that basketball is not the most important thing in life. But it sure can teach us a lot of lessons along the way.

Reflections from the Delivery Room

On Thursday, January 28, I stood beside my wife, Brandi, in a hospital room as she gave birth to our second son, Asher Mark. For clarification’s sake, my head was buried into her pillow because I figured better for me to be present and alert than passed out from seeing too much. My stomach does not do well when my eyes have been over-exposed to too much blood and other body fluids. The word squeamish comes to mind.

Nevertheless, any parent knows the overwhelming joy of having a child. God has been gracious to us in that now we have two boys, both of whom are healthy and happy.
Now that some time has passed, I have been able to reflect on those events in different ways. God has reminded me of several things during these last days and weeks. Some of those things have been the joy of family, the care of the church, and the privilege of life.

Both my immediate family and my in-laws were present at the hospital the day of Asher’s birth. Their love has been unspeakably great. My sister, Stephanie, even drove to Chattanooga from northeast Pennsylvania where she attends school to be around for the birth. Our families have been an encouragement to us both in good times and in bad. And we are forever indebted to them for our spiritual heritage, which we will now pass on to our children.

We are also grateful for our church family. They were faithful to provide meals and other gifts to us before, during, and after our stay in the hospital. They truly are the hands and feet of Christ, Who is the Head of the body, His church (Colossians 1:18). They too have seen us through the highs and lows of life, and they continue to practice what is preached and taught from the Word of God.

Finally, God reminded me of the privilege of life. The blessings of my own life are evident, and I certainly am not worthy of them. But each life is precious in the Lord’s eyes, and Asher’s is no different. We have tremendous opportunities because of the life on earth that we have. Our goal as parents is to influence our children to love the Lord and serve Him. We want our lives to be living testimonies of God’s work. If our children learn this from us, then they too can pass it on to their children, and to their generation.

Gambling and the Christian

For what it’s worth, I’m going to briefly tackle the question of what the Bible has to say about gambling. My sister, Stephanie, is a sophomore at Baptist Bible College in Clarks Summit, PA, and she texted me about this issue earlier in the week. I told her that I would reply in a blog, so here goes nothing.

Gambling presents itself in many forms, and is more prominent today than at any other point in history. From slot machines to televised poker tournaments to sports lines, betting has never been more popular. But is there anything Scripturally wrong with it?

I suppose this would be a good time to make a confession: I have been known in the past to make a few friendly wagers with personal friends regarding sporting events. Never a lot (I don’t have a lot to wager), but still enough to garner attention. I followed one simple rule: don’t make a bet that you can’t afford to pay if you lose.

The problem that most Christians have with gambling is the contradiction it seems to have with Biblical stewardship. 1 Timothy 6 explains that a believer’s life should not be about finding ways to make more money or desiring wealth. Earthly riches will pass away, but a pursuit of godliness is of eternal benefit. Paul goes so far as to call the love of money “the root of all evil” (v. 10).

My guess is that there is a fine line somewhere between those who gamble periodically and those who have a gambling addiction. The same argument often arises when believers discuss alcohol. Some say, “Never touch the stuff,” but others, “There’s nothing wrong with it every now and then as long as it doesn’t lead to drunkenness”. There are valid points for both sides, but there is danger in “flirting” with something that could lead to sin.

Personally, I don’t see much difference between things like sports betting and playing the stock market. In both cases, those involved are taking educated risks that could lead to financial reward or unforeseen disaster. Now I don’t play the stock market, but I know many Christians that do and see nothing wrong with it.

Again, the issue goes back to stewardship. Jesus has commanded that Christians be responsible with earthly possessions (Matthew 25:14-30), even if that means making a wise investment so that the possessions will increase (note the key word wise). However, I would be concerned if I knew of a believer who made a habit of gambling. Certainly there are much more worthy investments that the believer can make than to risk losing money to a casino, bookie, or an unpredictable stock. Christians would be better off making extra donations to missions and the local church.

Two passages in Judges warn of the dangers of taking unnecessary risks. One is the story of Jephthah (11:29-40), who promised to give God the next thing that came through his door as a sacrifice of thanksgiving for winning a battle. That blind “gamble” ended up costing him his daughter. Another example is of Samson (14:10-20), who killed 30 men to pay back the men that solved his riddle at his wedding feast. In each case, the gambler made a hasty decision and took drastic measures to pay what was owed. Believers ought not to fall into such traps.

My personal conclusion is that the potential risks of gambling are often not worth the reward. Each believer must be accountable to God for his own financial decisions. Better to be sure that we are using our money in a God-honoring way than to throw it away at the pleasures of the world.

Is it ever right for a Christian to judge another Christian?

The Bible has much to say about the area of judgment, and most of it seems to indicate that judgment is the responsibility of God, and not of people. However, there are certain times that Christians have the responsibility to confront another Christian who is caught up in sin, as long as it is done correctly, that is, Biblically. While final judgment belongs to God, Christians can act as “judges” in each other’s lives to ensure Godly living.

In a courtroom, the judge is the one who determines the sentencing upon the defendant. He gathers all the necessary information from the witnesses and lawyers, and makes a decision based on the verdict rendered by a jury. To act as a judge is a task that should not be taken lightly, and Christians ought not to go looking for fault in other believers’ lives so that they can point it out. Accountability and openness among Christians should be present. This reduces the need for the judging that often takes place within the body of Christ. Many times, the judging becomes harsh and people are offended when they are confronted with sin in their lives. People then begin to look at the faults in each other in order to justify personal sin. This is where judgment is extremely harmful to the unity that should be displayed within the church.

Every society has its own version of “judges” to help ensure domestic peace. Likewise, Christians should only use judgment to bring about more peace. Justice is necessary not for the purpose of cruelty, but for the purpose of harmony among people. Even in the Old Testament, God used judges before He set up kings in Israel. These men and women were in place to ensure that God’s people were being delivered from enemies and returning to God from their lives of sin.

All people must make “judgment calls” at some point in time in their lives. These are choices which may not be right or wrong on the surface, but they will have consequences. For example, when facing opposition for their preaching, Peter and John told the Jewish authorities, “Whether it is right in the sight of God to listen to you more than to God, you judge” (Acts 4:19). The men had to judge for themselves how they were going to handle the situation in front of them. One must be “judgmental” in his own life before he passes judgment onto others.

In teaching on the subject of judgment, Jesus stated, “Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you” (Matthew 7:1-2). If the reader were to stop there, he would probably think it better not to judge at all. But Christ continued (vv. 3-5) by saying that one who is blinded by his own sin is in no position to point out the sins of others. It is better for one to remove his sin first so that he can then help his brother remove the sin in his life. That is a different perspective entirely! Judging should happen among believers, but only when those doing the judging have first made sure that they are right with God.

Later in the same gospel, Jesus offers this scenario: “If your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother” (Matthew 18:15). So the first thing to keep in mind when confronting another believer about his sin is that it should be a private matter. Only if the private meetings are unsuccessful should “one or two” others be brought in to remedy the situation (v. 16). If the matter is still not resolved by this point, he is to be brought before the church and to receive appropriate discipline if he is unwilling to make corrections (v. 17). The apostle Paul also endorsed church discipline for those Christians who continue in unrepentant sin (see 1 Corinthians 5).

It is the obligation of spiritual people to respond to the sin of a fellow believer (Galatians 6:1). But what is the purpose of such judgment? There are many, but the primary goal is restoration—that the person who has fallen away will realize the error of his ways and seek repentance and forgiveness so that he may be restored to a right relationship with God and with other believers. No Christian should ever judge another Christian without this same goal, for to judge in another manner is hypocritical.

As was mentioned earlier, final judgment belongs to God, and more specifically, to Christ Jesus (John 5:22-30). And God’s judgment is perfect, according to Romans 2, because He judges “according to truth” (v. 2), righteously (v. 5), “according to…deeds” (v. 6), and without favoritism (v. 11). If judgment among believers is conducted by God’s standards, with hearts pure, and with restoration as the goal, then it is always appropriate. But if it is done in any other way, condemnation accompanies it (Romans 2:1).

An Attempt at Something

I am like most people, in that there are certain web sites that I frequently visit to check up on news, sports, people, etc. And I don't normally stray from more than a few sites that I know are reliable sources for the information that I care about. So in creating this chance for others to read what I post to the web, I will strive to make this site a valuable one, and give people a reason to visit and read.

My success in doing this, of course, has yet to be determined. Perhaps I will succeed and many people will find the information on here useful. But that may not happen. The point then is not to succeed, but to attempt to succeed.

People's time is too valuable to waste, and so part of the attempt will be to publish information that is useful and, in the opinion of the writer, necessary. Some who visit this site may know me personally, and can use this as another way to stay current with my life and thoughts. Others may simply stumble across, having never heard of me before. I hope that this site is beneficial for those in both categories. And I believe that it will be, because I intend for this site to be not really about me at all, but rather to be a teaching tool for those who will visit.

Primarily, that is what I am: a teacher. So if you are wondering to yourself how the writer has time in the middle of the day to create a blog and add his thoughts to it, the answer is the weather. In Chattanooga, TN where I live, school has been dismissed early for today because of a light dusting of snow in the area. Not exactly a blizzard, but enough that the southerners feel a day out of school is sufficient celebration as well as appropriate precaution, since most in this part of the country are uncomfortable driving in such conditions.

And so it begins: the launching of this web site as an extension of my classroom. Perhaps with a few more students and most definitely with a few less interruptions. Even the weather can't stop me today.