Colossians 4:5 Walk in wisdom toward outsiders, making the best use of the time.
5 Ἐν σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω τὸν καιρὸν ἐξαγοραζόμενοι.
I know that I tend to gloss over some of these short exhortations near the end of Paul's epistles. I feel like I got most of the meat earlier and now I'm just getting bits of potato with gravy. But I think we make a big mistake if we overlook this short verse. The verb περιπατεῖτε is in the imperative and while it technically does mean "walk," it has the sense of lifestyle. In other words, Paul is telling the Colossians that their lifestyles should be wise toward outsiders. I also take τὸν καιρὸν ἐξαγοραζόμενοι to mean that we should seize any opportunity to show or share Christ with τοὺς ἔξω, or "those who are outside." The word ἐξαγοραζόμενοι is a present participle, so that gives a sense that it is something we should routinely do.
I think about how I interact with my neighbors. Do I take care of my house? That's part of my witness toward them. How do I interact with my coworkers? Do I do the best job I can? That's part of my witness. Do I tip well at restaurants? Am I polite with people who help me at restaurants and stores? That doesn't necessarily mean that I get to a gospel presentation every time, but I want my way of life to be wise toward outsiders.
Do we really believe the second half of this verse? It is not hard to imagine seeing a bunch of cars outside a neighbor's house one day only to find out that someone died. Did I share the gospel with that person? Or maybe a coworker quits or gets fired before I can share the gospel with him. Am I looking for opportunities and making the best use of the time or am I being lazy?
This is really convicting for me. It is one more reason why I need to work as hard as I can at the office. It is something I am prayerfully improving upon lately, but there is still room to grow. Ultimately it comes down to the gospel. Do I believe it enough to prayerfully change my life so that I can share it effectively?
Showing posts with label imperative. Show all posts
Showing posts with label imperative. Show all posts
Saturday, August 13, 2011
Tuesday, April 26, 2011
The Big Summary
1 John 5:21 Little children, keep yourselves from idols.
21 Τεκνία, φυλάξατε ἑαυτὰ ἀπὸ τῶν εἰδώλων.
This is the last verse in 1 John and, frankly, it feels a tad tacked-on. You've read all this amazing stuff about Christ and what it means to live in Christ and then you hit this. Why is this here? John gives the imperative φυλάξατε. He is telling them to guard themselves. "Keep" is a smoother translation, but I think that the force of the word "guard" is better for understanding this.
Why does John add this? I would maintain that idolatry is at the root of all sin. We sin because we have idols apart from God. Let's take an easy one like pornography. This is born out of lust. We have decided that sex is more important than Jesus, so we run to pornography. That's an example of idolatry. Money is another easy example. When we make money more important to us than Jesus we are committing idolatry.
John adds this short verse because this is the key to everything. If we keep ourselves from idols then we will be able to live in such a way as John described throughout the rest of the book. That's sanctification in a nutshell, I think.
Of course, this is very easy to throw out in a blog post, but impossible to live apart from the Holy Spirit. I know this all too well. My prayer is that we all would keep ourselves from idols and run to Christ.
Why does John add this? I would maintain that idolatry is at the root of all sin. We sin because we have idols apart from God. Let's take an easy one like pornography. This is born out of lust. We have decided that sex is more important than Jesus, so we run to pornography. That's an example of idolatry. Money is another easy example. When we make money more important to us than Jesus we are committing idolatry.
John adds this short verse because this is the key to everything. If we keep ourselves from idols then we will be able to live in such a way as John described throughout the rest of the book. That's sanctification in a nutshell, I think.
Of course, this is very easy to throw out in a blog post, but impossible to live apart from the Holy Spirit. I know this all too well. My prayer is that we all would keep ourselves from idols and run to Christ.
Monday, February 21, 2011
Freedom
Acts 10:13 And there came a voice to him: "Rise, Peter; kill and eat."
13 καὶ ἐγένετο φωνὴ πρὸς αὐτόν· ἀναστάς, Πέτρε, θῦσον καὶ φάγε.
This is another one of those verses that make little sense to us in our 21st century mostly Gentile context. Here Peter had received a vision telling him that he not only could, but should go out and eat any animal. Of course, in Peter's inimitable style he rebukes the Lord and is subsequently corrected. I find it fascinating that he is given two imperatives to θῦσον καὶ φάγε. This is not a suggestion.
This is not to say that eating vegetables is sinful. The context for all of this is the strict dietary laws that the Jews received from the Lord. As a good Jew Peter never would have eaten anything considered unclean. Here he is not only given permission to, but he is being told to. This ultimately leads to his interaction with Cornelius, who becomes the first recorded Gentile convert.
I think that the point is that the Lord is forcing Peter out of where he is comfortable. He is very clearly telling him that the old rules no longer apply. There is freedom in Christ for everybody. Go and do the unthinkable -- eat a ham sandwich. Go and do the unthinkable -- tell a Gentile about Christ.
So on the surface this verse is a great argument against some of the crazy PETA folks. While there may be health reasons not to eat meat I don't think that there are any good moral reasons. But even beyond the joys of pork this verse is part of a passage that explains how Christ must be preached to everyone -- even to those we find to be unclean.
13 καὶ ἐγένετο φωνὴ πρὸς αὐτόν· ἀναστάς, Πέτρε, θῦσον καὶ φάγε.
This is another one of those verses that make little sense to us in our 21st century mostly Gentile context. Here Peter had received a vision telling him that he not only could, but should go out and eat any animal. Of course, in Peter's inimitable style he rebukes the Lord and is subsequently corrected. I find it fascinating that he is given two imperatives to θῦσον καὶ φάγε. This is not a suggestion.
This is not to say that eating vegetables is sinful. The context for all of this is the strict dietary laws that the Jews received from the Lord. As a good Jew Peter never would have eaten anything considered unclean. Here he is not only given permission to, but he is being told to. This ultimately leads to his interaction with Cornelius, who becomes the first recorded Gentile convert.
I think that the point is that the Lord is forcing Peter out of where he is comfortable. He is very clearly telling him that the old rules no longer apply. There is freedom in Christ for everybody. Go and do the unthinkable -- eat a ham sandwich. Go and do the unthinkable -- tell a Gentile about Christ.
So on the surface this verse is a great argument against some of the crazy PETA folks. While there may be health reasons not to eat meat I don't think that there are any good moral reasons. But even beyond the joys of pork this verse is part of a passage that explains how Christ must be preached to everyone -- even to those we find to be unclean.
Thursday, December 23, 2010
Stay Awake
Mark 13:37 And what I say to you I say to all: Stay awake."
37 ὃ δὲ ὑμῖν λέγω πᾶσιν λέγω, γρηγορεῖτε.
This is the end of the parable about the doorkeeper who must stay awake because he does not know when his master will return. Jesus is giving a very serious command to His disciples and, I believe, to us. We are to γρηγορεῖτε. This is a present active imperative. Another way of thinking of it is that we are to "remain watchful."
What does this mean? Well, at a certain level all the parables are an indictment against the Jews. They did not remain watchful because if they had they would have connected the dots between the Old Testament prophecies and the coming of the Messiah in Jesus.
I think that it also applies to us. How will you be found when Jesus returns? Are you active and vigilant in your Christian life? Or are you napping? To make a sports comparison, the best players are the ones who never take an at-bat off. They never take a down off. They never stop playing defense every time the ball does down the court. If they are in the game they are playing their hardest.
What about you? Are you remaining watchful? Or have you decided to take a nap with grace as your spiritual snuggie? As with all of the parables, this convicts me because I realize just how much more vigilant I must be.
37 ὃ δὲ ὑμῖν λέγω πᾶσιν λέγω, γρηγορεῖτε.
This is the end of the parable about the doorkeeper who must stay awake because he does not know when his master will return. Jesus is giving a very serious command to His disciples and, I believe, to us. We are to γρηγορεῖτε. This is a present active imperative. Another way of thinking of it is that we are to "remain watchful."
What does this mean? Well, at a certain level all the parables are an indictment against the Jews. They did not remain watchful because if they had they would have connected the dots between the Old Testament prophecies and the coming of the Messiah in Jesus.
I think that it also applies to us. How will you be found when Jesus returns? Are you active and vigilant in your Christian life? Or are you napping? To make a sports comparison, the best players are the ones who never take an at-bat off. They never take a down off. They never stop playing defense every time the ball does down the court. If they are in the game they are playing their hardest.
What about you? Are you remaining watchful? Or have you decided to take a nap with grace as your spiritual snuggie? As with all of the parables, this convicts me because I realize just how much more vigilant I must be.
Sunday, October 31, 2010
Rejoice!
Matthew 5:12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.
12 χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.
How to blog in the Sermon on the Mount? Unlike some folks, I think that this passage applies to us today rather than simply to Old Covenant Israel. This passage comes right at the end of what is known as the Beatitudes where Jesus says "Blessed is..." He kind of turns the world upside-down by saying that it is a blessing to be poor in spirit, humble, etc. Here He talks about rejoicing when you are persecuted for His name's sake.
Note that Jesus does not give a suggestion. He uses the imperatives with χαίρετε καὶ ἀγαλλιᾶσθε. He could have used a future which has a wear imperatival sense, but He didn't. He used the imperative here. What does that mean?
First, it means that we are to rejoice and be glad when we are persecuted. This seems rather paradoxical. Persecution is no fun, yet we are commanded to rejoice. Even those who say that we should preach the gospel of Jesus rather than the misogynist Paul have to acknowledge this. These are words that are quoted from the Lord Himself. We can't take this lightly.
Second, it means that we are to have a future perspective. The word translated "for" here is ὅτι, which gives the sense of "because" or "for this reason," though translating it "for" here makes for smoother reading. In other words, when we ask ourselves "Why should we ever rejoice and be glad in persecution?" the answer is, "Because your reward is great in heaven." Then He mentions the prophets. When you read through the stories of the prophets you realize that they had pretty rough gigs here on earth.
But those of us who have a hope of eternity with God can indeed rejoice and be glad when persecuted. We realize that everything on this earth is but a moment compared to eternity.
What kind of perspective do you have on all of this? Do you know of any other way to make sense of this seemingly paradoxical command?
12 χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.
How to blog in the Sermon on the Mount? Unlike some folks, I think that this passage applies to us today rather than simply to Old Covenant Israel. This passage comes right at the end of what is known as the Beatitudes where Jesus says "Blessed is..." He kind of turns the world upside-down by saying that it is a blessing to be poor in spirit, humble, etc. Here He talks about rejoicing when you are persecuted for His name's sake.
Note that Jesus does not give a suggestion. He uses the imperatives with χαίρετε καὶ ἀγαλλιᾶσθε. He could have used a future which has a wear imperatival sense, but He didn't. He used the imperative here. What does that mean?
First, it means that we are to rejoice and be glad when we are persecuted. This seems rather paradoxical. Persecution is no fun, yet we are commanded to rejoice. Even those who say that we should preach the gospel of Jesus rather than the misogynist Paul have to acknowledge this. These are words that are quoted from the Lord Himself. We can't take this lightly.
Second, it means that we are to have a future perspective. The word translated "for" here is ὅτι, which gives the sense of "because" or "for this reason," though translating it "for" here makes for smoother reading. In other words, when we ask ourselves "Why should we ever rejoice and be glad in persecution?" the answer is, "Because your reward is great in heaven." Then He mentions the prophets. When you read through the stories of the prophets you realize that they had pretty rough gigs here on earth.
But those of us who have a hope of eternity with God can indeed rejoice and be glad when persecuted. We realize that everything on this earth is but a moment compared to eternity.
What kind of perspective do you have on all of this? Do you know of any other way to make sense of this seemingly paradoxical command?
Saturday, October 02, 2010
A Great Command
1 John 5:21 Little children, keep yourselves from idols.
21 Τεκνία, φυλάξατε ἑαυτὰ ἀπὸ τῶν εἰδώλων.
This verse seems sort of tacked-on to the end of 1 John. John has spent five chapters talking about what it means to be a Christian. Basically, if we know Christ we will obey Him. If we don't then we won't. Or perhaps it is better to say if we won't then we don't. Either way, John spends a lot of time talking about how the Christian life should look. But then he ends with this verse.
I think that this verse sums up the whole book. The word φυλάξατε is an imperative. You could also think of it as a command to guard yourself from idols. But why make this point about idols? We aren't making golden calves, are we?
No, we aren't putting our jewelry into a fire and making a calf. But we are making idols out of everything. I went to a university where 100,000 people make an idol out of watching 22 men fight over some pigskin filled with air. We live in a country where millions do that on Sundays instead of Saturdays. We live in a country where we have elevated the dollar to god status. Not to mention the way we look for the praise of men.
We have no shortage of idols. John Calvin said that "The human heart is a factory of idols." If we are honest with ourselves we will agree with this statement. That is why John ends this book with what appears to be a disconnected verse. If we do this then we can obey the rest of the commands in the book.
So how are you doing with this? Are you guarding your heart from idols?
21 Τεκνία, φυλάξατε ἑαυτὰ ἀπὸ τῶν εἰδώλων.
This verse seems sort of tacked-on to the end of 1 John. John has spent five chapters talking about what it means to be a Christian. Basically, if we know Christ we will obey Him. If we don't then we won't. Or perhaps it is better to say if we won't then we don't. Either way, John spends a lot of time talking about how the Christian life should look. But then he ends with this verse.
I think that this verse sums up the whole book. The word φυλάξατε is an imperative. You could also think of it as a command to guard yourself from idols. But why make this point about idols? We aren't making golden calves, are we?
No, we aren't putting our jewelry into a fire and making a calf. But we are making idols out of everything. I went to a university where 100,000 people make an idol out of watching 22 men fight over some pigskin filled with air. We live in a country where millions do that on Sundays instead of Saturdays. We live in a country where we have elevated the dollar to god status. Not to mention the way we look for the praise of men.
We have no shortage of idols. John Calvin said that "The human heart is a factory of idols." If we are honest with ourselves we will agree with this statement. That is why John ends this book with what appears to be a disconnected verse. If we do this then we can obey the rest of the commands in the book.
So how are you doing with this? Are you guarding your heart from idols?
Thursday, September 23, 2010
Humble Peace
1 Peter 5:6 Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, 7 casting all your anxieties on him, because he cares for you.
6 Ταπεινώθητε οὖν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ, ἵνα ὑμᾶς ὑψώσῃ ἐν καιρῷ, 7 πᾶσαν τὴν μέριμναν ὑμῶν ἐπιρίψαντες ἐπ᾽ αὐτόν, ὅτι αὐτῷ μέλει περὶ ὑμῶν.
The end of this book contains some quick proverbial commands and sayings that we would do well to hold on to. This is one of the big ones. Peter has just finished giving commands both to elders and younger people. Basically, younger people are to submit to their elders. However, elders are not to rule like despots either. All of this is bathed in the grace of God.
Here Peter puts together two really powerful verses. First, he tells his readers that they are to Ταπεινώθητε. This is an aorist imperative passive. It means that they are to humble themselves, or be humbled. Of course, it's pretty easy to be humbled when you consider τὴν κραταιὰν χεῖρα τοῦ θεοῦ. What other reaction is there to God's powerful and mighty hand? As I've written many times before, I don't understand how you can truly have an encounter with the living God and not be humbled.
Verse 7 is where I really want to focus though. Continuing the imperative command starting this sentence, we see that we are to πᾶσαν τὴν μέριμναν ὑμῶν ἐπιρίψαντες ἐπ᾽ αὐτόν. This is also in the aorist, but it is an active participle. Basically, I see this as giving further explanation of what we are to as we humble ourselves. How does this fit together?
As soon as we realize that God is in charge and we are not then we have no cause to be anxious. I get anxious when I feel like there is something I need to do, but I can't do it. Or maybe there is a situation that I want to control, but can't. For example, relational pressures can make me quite anxious. But the anxiety wanes as soon as I realize that I am not in control. I can't change anyone. Only God can. And in fact, it reminds me that I need to pray for my own attitude and behavior since I can't control anyone else's.
The bigger we think we are then the more anxious we will feel. We think that we need to do so much, but God is in charge. Christ is on His throne and He has things under control. They may not go the way we think that they should, but if we really apply this passage we will realize that God has a better plan than we do, whether we believe it or not. This was a huge comfort to me when we went through the disappointment of the molar pregnancy between Lily and Noah.
As the song says, God is God and I am not. The more deeply I realize that the more easily I can cast my anxieties on Him. What a blessed peace that brings!
6 Ταπεινώθητε οὖν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ, ἵνα ὑμᾶς ὑψώσῃ ἐν καιρῷ, 7 πᾶσαν τὴν μέριμναν ὑμῶν ἐπιρίψαντες ἐπ᾽ αὐτόν, ὅτι αὐτῷ μέλει περὶ ὑμῶν.
The end of this book contains some quick proverbial commands and sayings that we would do well to hold on to. This is one of the big ones. Peter has just finished giving commands both to elders and younger people. Basically, younger people are to submit to their elders. However, elders are not to rule like despots either. All of this is bathed in the grace of God.
Here Peter puts together two really powerful verses. First, he tells his readers that they are to Ταπεινώθητε. This is an aorist imperative passive. It means that they are to humble themselves, or be humbled. Of course, it's pretty easy to be humbled when you consider τὴν κραταιὰν χεῖρα τοῦ θεοῦ. What other reaction is there to God's powerful and mighty hand? As I've written many times before, I don't understand how you can truly have an encounter with the living God and not be humbled.
Verse 7 is where I really want to focus though. Continuing the imperative command starting this sentence, we see that we are to πᾶσαν τὴν μέριμναν ὑμῶν ἐπιρίψαντες ἐπ᾽ αὐτόν. This is also in the aorist, but it is an active participle. Basically, I see this as giving further explanation of what we are to as we humble ourselves. How does this fit together?
As soon as we realize that God is in charge and we are not then we have no cause to be anxious. I get anxious when I feel like there is something I need to do, but I can't do it. Or maybe there is a situation that I want to control, but can't. For example, relational pressures can make me quite anxious. But the anxiety wanes as soon as I realize that I am not in control. I can't change anyone. Only God can. And in fact, it reminds me that I need to pray for my own attitude and behavior since I can't control anyone else's.
The bigger we think we are then the more anxious we will feel. We think that we need to do so much, but God is in charge. Christ is on His throne and He has things under control. They may not go the way we think that they should, but if we really apply this passage we will realize that God has a better plan than we do, whether we believe it or not. This was a huge comfort to me when we went through the disappointment of the molar pregnancy between Lily and Noah.
As the song says, God is God and I am not. The more deeply I realize that the more easily I can cast my anxieties on Him. What a blessed peace that brings!
Thursday, August 05, 2010
Knowing Peace
Colossians 3:15 And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful.
15 καὶ ἡ εἰρήνη τοῦ Χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι· καὶ εὐχάριστοι γίνεσθε.
This is one of those verses kind of sandwiched between two sections. Paul had just finished admonishing the Colossians about the things that they must stop doing. He's about to get into exhortations for wives to submit to husbands, husbands to love wives, and children to obey. But here we have sort of a creamy center in this theological Oreo.
There is an old bumper sticker that reads, "Know Jesus, know peace. No Jesus, no peace." It may be reversed, but you get the idea. There is a lot of truth packed into that pithy statement. There is no true peace apart from Jesus.
"But," you may protest, "what about those holy men high up on mountains in places like Tibet? Surely they had a peace, right?" I would disagree with that because it would be inconsistent with their beliefs. Yes, they are seeking peace through emptiness. However, it is still a works-based system. They hope that they live their lives well enough and empty themselves enough that they can break the circle of reincarnation, enter Nirvanna, or whatever. They are still trying their best to earn favor with God/the cosmos/Brahama/etc.
Frankly, a lot of professing Christians live in the same way. We try our best under a thinly-veiled legalism. We think that if we have enough quiet times, tithe enough, serve enough, or whatever then we will be saved. But that just leads to greater anxiety. Believe me, I've been there. Instead, we are to let the peace of Christ rule in our hearts. We were called to Him. Enjoy that! Enjoy the peace that comes from being part of that ἑνὶ σώματι. Then Paul commands us to εὐχάριστοι γίνεσθε. The word γίνεσθε is an imperative commanding us to be something. What are we to be? Thankful.
This means that an anxious Christian is an oxymoron. There is no place for habitual anxiety in the Christian's heart. To be anxious is to be disobedient. Obviously we all have things that cause us stress. Do we spiral down with those anxieties or do we get back to the clear teaching of Scripture?
I realize that this is easier said than done. But the good news is that we have a powerful, gracious God who transforms men's hearts. I pray that He would transform mine. Will you join me in praying for peace?
15 καὶ ἡ εἰρήνη τοῦ Χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι· καὶ εὐχάριστοι γίνεσθε.
This is one of those verses kind of sandwiched between two sections. Paul had just finished admonishing the Colossians about the things that they must stop doing. He's about to get into exhortations for wives to submit to husbands, husbands to love wives, and children to obey. But here we have sort of a creamy center in this theological Oreo.
There is an old bumper sticker that reads, "Know Jesus, know peace. No Jesus, no peace." It may be reversed, but you get the idea. There is a lot of truth packed into that pithy statement. There is no true peace apart from Jesus.
"But," you may protest, "what about those holy men high up on mountains in places like Tibet? Surely they had a peace, right?" I would disagree with that because it would be inconsistent with their beliefs. Yes, they are seeking peace through emptiness. However, it is still a works-based system. They hope that they live their lives well enough and empty themselves enough that they can break the circle of reincarnation, enter Nirvanna, or whatever. They are still trying their best to earn favor with God/the cosmos/Brahama/etc.
Frankly, a lot of professing Christians live in the same way. We try our best under a thinly-veiled legalism. We think that if we have enough quiet times, tithe enough, serve enough, or whatever then we will be saved. But that just leads to greater anxiety. Believe me, I've been there. Instead, we are to let the peace of Christ rule in our hearts. We were called to Him. Enjoy that! Enjoy the peace that comes from being part of that ἑνὶ σώματι. Then Paul commands us to εὐχάριστοι γίνεσθε. The word γίνεσθε is an imperative commanding us to be something. What are we to be? Thankful.
This means that an anxious Christian is an oxymoron. There is no place for habitual anxiety in the Christian's heart. To be anxious is to be disobedient. Obviously we all have things that cause us stress. Do we spiral down with those anxieties or do we get back to the clear teaching of Scripture?
I realize that this is easier said than done. But the good news is that we have a powerful, gracious God who transforms men's hearts. I pray that He would transform mine. Will you join me in praying for peace?
Tuesday, April 27, 2010
Come and See
John 1:46 Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see."
46 καὶ εἶπεν αὐτῷ Ναθαναήλ· ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ [ὁ] Φίλιππος· ἔρχου καὶ ἴδε.
There is a repeated phrase in John 1 that I think bears mentioning. Here Philip says ἔρχου καὶ ἴδε, which means "come and see" or "come and behold." Both are in the imperative. Earlier when one of the first two disciples asked Jesus where He was staying He commanded him to ἔρχεσθε with the promise ὄψεσθε.
The book of John rocks my theological world a bit because it focuses a bit more on the experiential than I typically like. I tend to be more about raw facts. The raw facts are of course important, but here Jesus reminds us that we need to experience Him as well. He is not just an interesting historical figure in a book on a shelf. He is someone real and living.
It seems that this is part of the vocabulary of good evangelism. The invitation is to "come and see." This is a repeated refrain throughout Scripture. We can invite folks to do this with the confidence that what they see will be compelling. However, they still need to obey the call to come.
Where are you? Have you seen the Lord? Do you trust Him? If not, I invite you to come and see. You won't be disappointed.
46 καὶ εἶπεν αὐτῷ Ναθαναήλ· ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ [ὁ] Φίλιππος· ἔρχου καὶ ἴδε.
There is a repeated phrase in John 1 that I think bears mentioning. Here Philip says ἔρχου καὶ ἴδε, which means "come and see" or "come and behold." Both are in the imperative. Earlier when one of the first two disciples asked Jesus where He was staying He commanded him to ἔρχεσθε with the promise ὄψεσθε.
The book of John rocks my theological world a bit because it focuses a bit more on the experiential than I typically like. I tend to be more about raw facts. The raw facts are of course important, but here Jesus reminds us that we need to experience Him as well. He is not just an interesting historical figure in a book on a shelf. He is someone real and living.
It seems that this is part of the vocabulary of good evangelism. The invitation is to "come and see." This is a repeated refrain throughout Scripture. We can invite folks to do this with the confidence that what they see will be compelling. However, they still need to obey the call to come.
Where are you? Have you seen the Lord? Do you trust Him? If not, I invite you to come and see. You won't be disappointed.
Tuesday, April 20, 2010
Reaching the World
Acts 22:21 And he said to me, 'Go, for I will send you far away to the Gentiles.'" 22 Up to this word they listened to him. Then they raised their voices and said, "Away with such a fellow from the earth! For he should not be allowed to live."
21 καὶ εἶπεν πρός με· πορεύου, ὅτι ἐγὼ εἰς ἔθνη μακρὰν ἐξαποστελῶ σε. 22 Ἤκουον δὲ αὐτοῦ ἄχρι τούτου τοῦ λόγου καὶ ἐπῆραν τὴν φωνὴν αὐτῶν λέγοντες· αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον, οὐ γὰρ καθῆκεν αὐτὸν ζῆν.
This is one of those passages that is initially difficult for us to relate to in our cultural context. What is the big deal with Paul going to the Gentiles? You would think this to be much more serious if you had spent your whole life being separate from those people who were considered "unclean." The idea of God coming to the Gentiles was pretty much unthinkable for the Jews. It certainly was for Paul before Christ saved him. And here he is telling the story of his commission. Their reaction was to say αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον. They used αἶρε, which is an imperative. They weren't kidding about this.
This may be over-spiritualizing a bit, but I think that this does have application for our day. We all have folks to whom we don't want to preach the message. A Korean reading this may have trouble preaching the gospel to someone who is Japanese. An older southern African-American may have trouble preaching the gospel to an older white man. A widow from the 9/11 terrorist attacks would have a hard time preaching the gospel to a Muslim. And so on. To whom do you struggle with preaching the gospel? Is there a people group you deem unworthy of God's grace?
This passage shows us that God truly does love the world. His gospel is meant for everyone. He uses means to spread it. Are you going to be part of that?
21 καὶ εἶπεν πρός με· πορεύου, ὅτι ἐγὼ εἰς ἔθνη μακρὰν ἐξαποστελῶ σε. 22 Ἤκουον δὲ αὐτοῦ ἄχρι τούτου τοῦ λόγου καὶ ἐπῆραν τὴν φωνὴν αὐτῶν λέγοντες· αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον, οὐ γὰρ καθῆκεν αὐτὸν ζῆν.
This is one of those passages that is initially difficult for us to relate to in our cultural context. What is the big deal with Paul going to the Gentiles? You would think this to be much more serious if you had spent your whole life being separate from those people who were considered "unclean." The idea of God coming to the Gentiles was pretty much unthinkable for the Jews. It certainly was for Paul before Christ saved him. And here he is telling the story of his commission. Their reaction was to say αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον. They used αἶρε, which is an imperative. They weren't kidding about this.
This may be over-spiritualizing a bit, but I think that this does have application for our day. We all have folks to whom we don't want to preach the message. A Korean reading this may have trouble preaching the gospel to someone who is Japanese. An older southern African-American may have trouble preaching the gospel to an older white man. A widow from the 9/11 terrorist attacks would have a hard time preaching the gospel to a Muslim. And so on. To whom do you struggle with preaching the gospel? Is there a people group you deem unworthy of God's grace?
This passage shows us that God truly does love the world. His gospel is meant for everyone. He uses means to spread it. Are you going to be part of that?
Saturday, April 10, 2010
The Essential Thing
Acts 16:30 Then he brought them out and said, "Sirs, what must I do to be saved?" 31 And they said, "Believe in the Lord Jesus, and you will be saved, you and your household."
30 καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη· κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ; 31 οἱ δὲ εἶπαν· πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου.
This is the jailer addressing Paul and Silas. There had just been an earthquake and they could have gone free. The jailer was ready to kill himself as was the custom. Paul stopped him and the jailer was just blown away by all that he had seen and heard. Here he asks the pivotal question. The answer is quite simple -- πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν καὶ σωθήσῃ. This is an imperative to believe. The result is σωθήσῃ, which is a future passive. You will have salvation done to you.
The jailer's belief was not of the one moved to tears at the revival. He did not simply walk an aisle or fill out a card. His life was shaken down to the very core. He was broken to the point of death. That was what it took to bring him to saving faith.
I would maintain that is what it takes for all of us. We do not necessarily need to experience an earthquake and be brought to the point of physical death. However, we do need to be brought to the end of ourselves. Jesus is not an add-on to an otherwise great life. Jesus is everything.
Where are you? Are you living a nominal life for Jesus? Is He just a part of your life or is He your life? If He is not your whole life then I would submit that you don't really understand what it means to follow Him. This is not to say that everything about your life changes in an instant. Sanctification is a process. However, if your heart is not focused on bringing Him glory then I would say that you still don't really understand what it means to "Believe in the Lord Jesus and you will be saved."
30 καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη· κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ; 31 οἱ δὲ εἶπαν· πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου.
This is the jailer addressing Paul and Silas. There had just been an earthquake and they could have gone free. The jailer was ready to kill himself as was the custom. Paul stopped him and the jailer was just blown away by all that he had seen and heard. Here he asks the pivotal question. The answer is quite simple -- πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν καὶ σωθήσῃ. This is an imperative to believe. The result is σωθήσῃ, which is a future passive. You will have salvation done to you.
The jailer's belief was not of the one moved to tears at the revival. He did not simply walk an aisle or fill out a card. His life was shaken down to the very core. He was broken to the point of death. That was what it took to bring him to saving faith.
I would maintain that is what it takes for all of us. We do not necessarily need to experience an earthquake and be brought to the point of physical death. However, we do need to be brought to the end of ourselves. Jesus is not an add-on to an otherwise great life. Jesus is everything.
Where are you? Are you living a nominal life for Jesus? Is He just a part of your life or is He your life? If He is not your whole life then I would submit that you don't really understand what it means to follow Him. This is not to say that everything about your life changes in an instant. Sanctification is a process. However, if your heart is not focused on bringing Him glory then I would say that you still don't really understand what it means to "Believe in the Lord Jesus and you will be saved."
Wednesday, March 24, 2010
What Shall We Do?
Acts 2:37 Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?" 38 And Peter said to them, "Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.
37 Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν εἶπόν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους· τί ποιήσωμεν, ἄνδρες ἀδελφοί; 38 Πέτρος δὲ πρὸς αὐτούς· μετανοήσατε, [φησίν,] καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος.
This would be a revival preacher's dream. Peter didn't even have to provide an invitation. The people were asking him what they had to do as a result of his message? Peter's response was very simple -- they had to μετανοήσατε, καὶ βαπτισθήτω. These are both imperative verbs. The second is in the passive voice, which the translation brings out just fine.
Notice that Peter didn't tell them to "pray a prayer." He didn't ask them to raise their hands "with every head bowed and every eye closed." He didn't ask them to fill out a card. No, he told them to repent and be baptized. There were concrete actions expected of them if they were truly changed by this message.
It is vital that we get this. Too many professing believers in America are going for a Burger King form of Christianity. We cannot have it our way. We need to have it God's way that He spells out very clearly in His Word. Repent!
37 Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν εἶπόν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους· τί ποιήσωμεν, ἄνδρες ἀδελφοί; 38 Πέτρος δὲ πρὸς αὐτούς· μετανοήσατε, [φησίν,] καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος.
This would be a revival preacher's dream. Peter didn't even have to provide an invitation. The people were asking him what they had to do as a result of his message? Peter's response was very simple -- they had to μετανοήσατε, καὶ βαπτισθήτω. These are both imperative verbs. The second is in the passive voice, which the translation brings out just fine.
Notice that Peter didn't tell them to "pray a prayer." He didn't ask them to raise their hands "with every head bowed and every eye closed." He didn't ask them to fill out a card. No, he told them to repent and be baptized. There were concrete actions expected of them if they were truly changed by this message.
It is vital that we get this. Too many professing believers in America are going for a Burger King form of Christianity. We cannot have it our way. We need to have it God's way that He spells out very clearly in His Word. Repent!
Wednesday, January 13, 2010
Do Not Fear
Matthew 17:6-7
(6) When the disciples heard this, they fell on their faces and were terrified.
(7) But Jesus came and touched them, saying, "Rise, and have no fear."
(6) When the disciples heard this, they fell on their faces and were terrified.
(7) But Jesus came and touched them, saying, "Rise, and have no fear."
(6) καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσαν ἐπὶ πρόσωπον αὐτῶν καὶ ἐφοβήθησαν σφόδρα.
(7) καὶ προσῆλθεν ὁ Ἰησοῦς καὶ ἁψάμενος αὐτῶν εἶπεν, Ἐγέρθητε καὶ μὴ φοβεῖσθε.
I have no great exegetical insight today. However, I do think that this passage bears mention. Whenever I read the account of the Mount of Transfiguration I try to put myself in the scene. Peter, James, and John were chosen to go up on this mountain with Jesus. They had been walking with Jesus for some time and had seen some pretty amazing things. They had seen Him feed multitudes, heal the sick, and even calm a storm. They knew that Jesus was special.
This experience blew them away. It's hard for us to imagine what it would be like for a first-century Jew to stand in the presence of Moses, Elijah, and Messiah. Then on top of it they got to hear the voice of YHWH speak from heaven. It is clear that this experience overwhelmed them. Encounters with greatness will do that. Yet after it all Jesus commands them to rise and not fear. The words Ἐγέρθητε and φοβεῖσθε are both imperatives.
Where are you with this? If you've never found yourself on your knees in fear then I'm not sure you really know God. We can't get to "rise up and do not fear" unless we are first prostrate before a holy God. Have you fallen on your face before Him? Do you realize the problem for all of us apart from the grace Jesus extends in His command to "rise up and do not fear?" My prayer is that you do.
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