Remember These Things

October 18, 2018

Everything

The story of the second epistle of Peter is quite fascinating. Likely written to the same collection of Christians and churches in some provinces of Asia Minor as his first letter, Peter sets out to correct some misunderstandings and expose some false teachers. There is urgency to his writing due to his impending death—foretold to him by Christ (1:14). So, he writes asking his readers to “make every effort to see that after my departure you will always be able to remember these things” (1:15).

God Empowers (1:3-11)

Before he addresses the heresy, character and accusations of the false teachers and their destructive work among these churches, he begins the correspondence by reminding them just how incredible is the power of God at work within them (and us). He does so, no doubt, to provide reminding fortification to these Christians that God empowered them to do his will; provided for them to do his will; and invited them to fully participate in his will. To this end they should get after it, adding the tools God provided for them to get it done—knowledge; self-control; perseverance; godliness, brotherly kindness; and love. These virtues would empower them to overcome evil while producing within them the divine nature. These virtues also stood in stark contrast with the character of the false teachers, who were “nearsighted and blind” having “forgotten that he has been cleansed of his past sin.”

These virtues would also enable these Christians to ensure their “calling and election” even as the false teachers attempted to undermine it. It would also ensure that they would not fall into their traps and snares. The end result would be a welcome—not to the kind of folly represented in the false teaching, but into the very eternal kingdom of God. In order for these churches to withstand the false teaching being pushed upon them and to be able to expose the false teachers for who they were, Peter knew they needed to know they could—that God empowered them with everything they needed, not just for that specific challenge, but for all challenges.

Peter’s Purpose (1:12-21)

Here Peter states why he is writing with urgency and begins to address some of the accusations of the false teachers hurting these churches. One of the methods they used to attempt to destroy Peter’s influence was to claim that he and the other apostles simply made up their teachings about Christ. So Peter reaffirms and restates his case as an eye and ear witness to everything he had shared about Jesus. He was there. His message was not some “cleverly invented stories” as the false teachers propagated. Further the prophets also give witness to Christ. They did not make the stories up either, but spoke from God as the Holy Spirit led them. Listen to them, not the false teachers. Peter’s word and the prophet’s word—a much better and reliable witness than these false teachers—whose character and intent Peter would expose and shred to pieces in the next section.

False Teachers Exposed (2:1-22)

As Peter exposes and takes down the false teachers—“springs without water and mists driven by a storm”—it becomes clear how they operated and what their aim was. Their goal was to destroy any and all of the healthy influence and teaching they had received from Peter and the other apostles and replace it with a self-serving, “freedom” based doctrine that allowed them to exploit these churches in order to achieve their goals—basically stated—money and sex.

These teachers operated smoothly, of course, using familiar terms while twisting them at the same time (it seems likely that one example of such would be the purposeful mishandling of some of Paul’s teaching—perhaps Romans 6 on grace and freedom—since Peter mentions Paul and how some of his teaching is “hard to understand”—3:15-16). The stories of the false teachers were the ones “made up”—not what Peter witnessed to them. He makes it clear that these teachers stand in shameful condemnation

But these teachers had found a standing in these churches through their secretive agendas and accusations. Another such accusation claimed that there really was no real reckoning coming. After all, nothing much had changed over the generations, so God really was not going to bring about any kind of judgment. This accusation coupled with a false understanding of freedom would open the way for the false teachers to justify their actions—a way to reframe their evil agendas in a way to actually put God’s stamp of approval on them. Peter was having none of this. He mentions three Old Testament examples of God’s reckoning (along with God’s rescue for the righteous) and affirms it is coming for the false teachers.

Next Peter exposes their ungodly character. He does not hold back in describing just how depraved they were–arrogant, blasphemers, carousers, blots, blemishes, adulterers, greedy, and accursed. He compares them to Balaam—something no one would ever welcome. Their teaching was useless and destructive—just a means to get what they really wanted—exploiting and deceiving the church to gain money and sexual favors. They boasted in freedom, but yet were truly slaves to their lusts. In a stark illustration, Peter describes them as pigs returning to the mud and dogs returning to their vomit. Once enlightened perhaps by the knowledge of Christ, these teachers now had returned to the vile filth of the world and were attempting to drag these churches down with them.

The Day of the Lord (3:1-18)

In this last section Peter deals with one more accusation, that is, that the return of Christ is not going to happen. This was the claim of the false teachers—the scoffers—who had infiltrated these churches. Not true is Peter’s response calling them to remember the days of Noah. Jesus will return Peter affirms, but is being held back by the Father, who is patient beyond our understanding and desires to give everyone in every generation the opportunity for salvation. God’s patience is not merely measured in days and years. He is not thusly limited, but even so “the day of the Lord” will come—most certainly and unexpectedly.

When he comes the heavens and earth will undergo a fiery transformation—elements laid bare; stripped clean; evil destroyed. What remains will be “a new heaven and new earth, the home of righteousness.” No place here for the false teachers and what they are peddling. So Peter asks in light of this information, “what kind of people ought you to be?” He answers his own question, “You ought to live holy and godly lives.” (Both the question and the answer still vitally pertinent and true today.) Don’t listen to the false teachers. Jesus is coming, but God is patient. Embrace his salvation and live it out in purity and peace. Don’t listen to the false teachers. Listen to the apostles—to Paul—not to the distortion of Paul offered by these “ignorant and unstable” teachers. They are out of control and headed for destruction—don’t follow them! Guard against them. This is what Peter wants them to remember.

 

Advertisements

The Legacy of Choseness

January 18, 2018

chosen

Romans 9-11 is not easy treading. These chapters represent the core of the apostle Paul’s response to the struggles of integrating both Jew and non-Jews equally into the Roman churches.

In this text Paul reveals his own struggles for his people; expressing his passion for Israel, while also explaining why Israel is now about more than genetics. It is a fascinating section of Scripture, which offers us an incredible glimpse into how a sovereign God operates to accomplish his will, which includes exploring the notion of God’s choseness.

In my faith family–the churches of Christ–the idea of choseness (or election) has not historically been a topic of much consideration. We have tended to dismiss these ideas in opposing Calvinism and/or the doctrine of predestination. Yet when we read Paul in these texts it sounds like God is up to something that seems fairly similar.

All About Context

Just as a reminder—what Paul is teaching flows directly out of the situation in Rome—a situation over which the Jewish Christians there were stumbling. Paul masterfully weaves history, Scripture, and theology to present the case that it was always God’s intent to include non-Jews into his covenant of promise. If the Jews had been paying close attention to the prophets they would have known that God had long planned to take the wild olive branch and graft it onto the cultivated olive tree. He did what he had to do with whom he had to do it for all of that history to play out—so when Jesus arrived to accomplish it, all would be ready. This was no slight to Jewish people however. It was supposed to be an honor—they were actually chosen for this—to be God’s instrument to share his Good News. And even though they did stumble over this, God still has not forgotten them. Those branches that died falling off the olive tree can very well be brought to life again and grafted back. God desires for all Israel to be saved. So it is a win-win situation. God’s grace is extended to all people of every nation with that cultivated olive tree—Jewish nation leading the way. Being chosen has its privileges.

Is God Unfair by Choosing?

This was a question asked of Paul in reply to his teaching by those in the Roman church. After all, from the womb God chose Jacob over Esau. In the Genesis narrative we witness this approach repeated often. On the surface it seems quite unfair. Paul’s answer was startling. God is God and we are not! God is his sovereignty has the right to do what he wants—to show mercy upon whom he desires. None of this redemption story depends upon our efforts anyway (9:16). It is all God-originated. Everything he has and continues to do is for the express purpose of furthering this story. How he has decided to do it is not for us to question—just as the clay does not question the mastery of the potter. It is not unfair at all—it is how we got to where we are. Our call is to not stumble over this, but embrace it; to trust explicitly in God and find our place within The Story. If God has chosen us—what exactly does that mean?

We have Grace to Share

Contextually it meant that the Jewish people had the wonderful privilege of being God’s instrument to share their covenanted blessings with others. How could others hear without the preacher sharing it with them? Who better to share than those most acquainted with faith? Yet some within the Jewish community refused their calling and election—so God rejected them. But as God extended his blessings to others, he still did not forget Israel. He did what he had to do, but continues to hold the door open for their full return. It is called grace—exactly the result of everything God set out to do. Every choice; every action of kindness or sternness; everyone chosen to be involved along the way; all of it for this:

So, too at the present time there is a remnant chosen by grace. And if by grace, then it is no longer works, if it were, grace would no longer be grace. (11:6)

There will always be the remnant chosen by grace or else everything God accomplished is for naught.

Our Choseness

Now consider what Peter says in light of the Romans text:

But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light. (1 Peter 2:9; See also Ephesians 1:3-14)

See any similarities?

We are here—a people of faith in the exact same way Israel was—because God chose us. He chose to create us a little lower than the angels; took care of our sin problem when we could not and arranged a way for us to enjoy a full relationship with him through Christ Jesus. He elevated us above our own status based only upon his desire for us—nothing we ever did or could do. Just like he chose Jacob from the womb based upon his sovereign will he chose us. We are now a part of royalty—a people made holy—for God’s special use, that is, to speak his praises into the dark world yet aware that they have been chosen too. (Which by-the-way is exactly what Paul was trying to get the Jews in the Roman context to understand.)

So what can we learn from this:

  • We are now the chosen of God
  • The promised blessings for the chosen will occur, but individual participation in them still requires a faith response
  • Being chosen does not shield from failures and difficulties
  • The chosen still are to answer a missional call
  • All of this is predicated upon the act and will of God. He alone makes it all possible—so that none of us can boast in our choseness. And the NT makes it even more abundantly clear that what motivated him to do so is his deep and abiding love for us (John 3:16; 1 John4: 7-8)
  • Like the Jews–we can reject our choseness, but God will never give up on pursuing us

We do have a legacy of choseness. It should excite and motivate us. We should rejoice in being God’s elect and get on with the serious business that involves. By faithfully living it out and sharing it with others—we give witness to  The Story among those yet aware of the grace they also have access to in Christ Jesus.

 


The Kingdom Perspective

November 13, 2017

The Kingdom Revolution #8

 Why not rather be wronged? Why not rather be cheated? 1 Corinthians 6:7

At the heart of the lawsuit that “defeated” the Corinthian church was a self-centered short sightedness. Lost in the dispute was the greater good and larger vision of the kingdom. It is not difficult to see why. Likely an injustice had been done; feelings were hurt; rights were violated; money or something of monetary value was likely involved (which always seems to ratchet up the stakes); the church had failed in peacefully resolving the issue; and as a consequence all thoughts of the kingdom were shoved aside. No kingdom revolution breaking out here—just business as the unbelieving world defined it—thus their defeat.

Which is why into this Paul reintroduced the kingdom perspective. There was another way to handle this dispute—a revolutionary way of taking the loss; being wronged and cheated—for the sake of kingdom peace and prosperity. Nowhere else would this be put forth as a solution. Yes, the kingdom is more important than personal rights. Yes, the kingdom is worth more than monetary gain. Something bigger than just me is going on here.

It is an Eternal Perspective

Another way to frame the Corinthian dispute is to view it through an eternal verses temporal lens. Those engaged in the lawsuit were merely reacting to and being driven by the moment. That, then, led to disastrous results. The kingdom perspective, which Paul taught, had the eternal component. Making decisions based upon that perspective changes things—how we feel, react, process, and behave in any given circumstance. He would remind the Corinthians of this in another letter:

Therefore do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal. (2 Corinthians 4:16-18)

Contextually Paul offered this kingdom perspective to the Corinthians as a part of his teaching on his ministry of reconciliation and how he personally processed challenges. Applying it to their earlier lawsuit problem it fits in seamlessly with his advice to take the loss. The lawsuit should have been considered a “light and momentary” trouble. Being wronged and cheated—the revolutionary kingdom approach—would have merely then been an investment into achieving eternal glory, which in comparison made the loss insignificant. This could have been done only by swallowing up the seen into the unseen and discerning the eternal out of the temporary. Once the bigger picture was given precedent, the lawsuit along with the heated emotions that triggered it, would have faded away in favor of the values of the kingdom.

Nothing to Gain Here

Recall Christ’s teaching about gaining the entire world but losing our souls in Matthew 16:25-27. This reflects the temporal versus eternal tension also. If we give into the moment to gain its rewards, but lose sight of the eternal will and perspective of God, what have we really accomplished? Was winning a lawsuit against another believer while bringing defeat and shame upon the church really worth it? Not much upside to that from a kingdom perspective.

Peter certainly had the kingdom perspective in mind when he wrote concerning end times:

Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed it’s coming. (2 Peter 3:11-12)

He speaks of the ultimate temporal versus eternal tension that will be permanently resolved on the day of Christ’s coming. The treasure we lay up on earth? Gone. Our light and momentary problems? Over. All the losses we endured for the kingdom’s sake? Rewarded. This is the overarching and revolutionary backdrop upon which to place our entire approach to life. Holy and godly living combined with an ever-present anticipation of the kingdom fully coming completely changes things. With this type of kingdom perspective even the idea of a lawsuit would have never surfaced in Corinth. In the big picture of the kingdom there was nothing at all to gain from it.

Not My Will

Of course, Christ personified perfectly this kingdom perspective. It is what governed his life; it is how he came to make personal decisions; it is what enabled him to carry out completely the will of the Father. Note what the Hebrew writer says of him while encouraging us to “fix our eyes” on his example:

Who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinful men, so that you will not lose heart. (Hebrews 12:2-3)

What joy was found in a Roman cross? Absolutely none. It offered nothing but excruciating agony. In the moment no one desires that—even Christ. But he knew joy within it from the kingdom perspective. He took the loss so that we could achieve greater glory. That was the only way he could approach and finish it. The moment itself was too disheartening (as are many moments) but against anticipating the “joy set before him” he endured it. He gave up his rights; he did not insist on his way. He subjected his will to the Father’s (Luke 22:42) so that none of us would be defeated.

So to conclude this section of text—the simplest way to understand the kingdom perspective embedded within it is for us to let the Father’s will have preeminence in all we do—even if that means taking the loss; being wronged and cheated for the kingdom’s sake. It is not about insisting on getting my way and pursuing my rights; creating strife, division, or turmoil in the body of Christ; about temporary gain at the cost of the kingdom. It is about discerning the difference between temporary and eternal while living holy and godly lives with that framing and driving our decisions; it is about knowing that the only way to overcome the defeatism of the moment is to invest ourselves and our recourses into the eternal. It is about fixing our eyes on the unseen—on Christ—and always living in the moment with the eternal in mind. This is the kingdom revolution that indeed changes everything!


The Kingdom of Peace

October 23, 2017

The Kingdom Revolution #6

Why not rather be wronged? Why not rather be cheated? 1 Corinthians 6:7

In sorting through the tense situation created by the lawsuit between brothers in the Corinthian congregation it is clear that Paul was disappointed because they did not seek a spiritually based solution within the context of the church. Not only did this heighten the conflict amidst the congregation, it also took that disagreement public. Not a good look for that church in any possible way. This is why he used the term “defeated.” They had undermined their ability to witness to the harmony and peace of God and his kingdom to a world absent and in need of both.

The “peace that surpasses all understanding” (Philippians 4:7) is highly valued in the kingdom of God. Peacemakers are also highly valued (Matthew 5:9). Peace is so highly valued that—if necessary—we may be asked to sacrifice and release our personal rights to maintain it. That was exactly what Paul put before the Corinthians—be wronged or cheated if necessary to maintain the peace of the kingdom.

It is my guess that this probably was not an idea they immediately and gladly embraced—nor likely do we.

Godly Discernment

Our inclination to pursue our individual rights and interests is usually fairly strong. This is likely why the Corinthian lawsuit happened. Yet the kingdom puts forth this different ethic—one in which the rights and interests of others are to be valued even more than our own. Christ lived it. He died doing it. But that still does not make it necessarily inviting or attractive.

And there is a fine line involved here that calls upon mature, godly discernment. Our decisions are to be framed within the context of the kingdom. Jesus did what he did not for self-martyrdom or because he was weak or spineless. He made his choice to do the will of the Father because of the larger vision—the salvation of mankind. He made the revolutionary choice to put kingdom priorities above all else in order for (among other things) the peace of God to reign.

This—in a micro-sense—was what Paul was asking of those involved in the lawsuit. He was not asking them to be someone’s doormat; to continually, purposely put themselves in situations where they would be wronged; to go out of their way to be cheated; to somehow continually put up with someone’s sinful behavior. He was, however, asking them—within the context of that specific situation—to put the good of the kingdom above their own rights for the purpose of maintaining peace and solving conflict. In so doing they would not be disqualified to witness to others of the kingdom. (If revolutionaries abandon their principles, they cease to become revolutionaries.) It is about discerning situations and doing what is best for the kingdom within them—even if that means making personal sacrifices.

Peace—As far as it depends upon us

In all situations—promoting and maintaining peace is what is best for the kingdom. While conflict cannot always be avoided, the revolutionary idea of the kingdom is that even within strife, there can be peace—with this peace eventually winning the day and resolving the conflict, even if that means sacrificing to make it happen.

Listen to more from Paul:

Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. (Romans 12:17-18)

Peace in the Corinthian situation depended upon someone taking the loss. It was the kingdom way and this way was far better than the alternative in furthering the kingdom purpose. This, then, is the criterion. Do my actions reflect the kingdom? Are my choices harming or hindering it? Am I a being a peacemaker or troublemaker? Am I doing everything possible to live at peace? How would applying these principles have changed the dynamic in the Corinthian conflict? What about our conflicts?

I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone—for kings and those in authority, that we all may live peaceful and quiet lives in all godliness and holiness. This is good and pleases God our Savior, who wants all men to be saved and come to a knowledge of the truth. (1 Timothy 2:1-4)

Peaceful lives lived out within a community is what pleases God. It serves the kingdom purpose of seeking salvation for all. The Corinthian lawsuit had the opposite effect. Was it worth the damage just to pursue an individual right?

Peter adds:

Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God. Show proper respect to everyone. Love the brotherhood of believers, fear God, honor the king. (1 Peter 2:16-17)

Free men have rights—even then under the Roman system of government, but pursuing those rights at all costs is not the kingdom call. Something bigger is going on than just us. Peter’s teaching here indicates that. We live in relationship to others around us—within and without the church. We live in relationship with God and within a community of people. Within it all we are to be first and foremost servants of God. That shapes everything we do and how we relate to everyone else.

As far as it depends on us—to process everything through the lens of the kingdom; to understand something bigger is afoot than just us and our individual rights; to discern what is best in any given situation for the kingdom’s sake; and to make the choice that best reflects the will of God and maintaining peace—even if that means taking the loss, being wronged and cheated; all for the sake of that something bigger—the furtherance of the kingdom and the salvation of all men.

We do so understanding that if we truly seek first the kingdom of God, that all we may sacrifice to do so will be returned to us with even more blessings. That is the kingdom promise.