Bible Messages from the Kimberly Church of Christ

Are we truly anticipating the return of Christ? Are we looking forward with anticipation and eagerness, or are we partially hoping that his return is delayed? The life of a Christian is one where God calls us to live in eager anticipation of our time with Him, and if we find ourselves more focused on other things or hesitant to embrace that future, it may be a reflection on our faith? There are three questions we ought to ask ourselves:- Do I want to be truly free from sin?- Do I want to be justified in my faith? - Do I want to be with Jesus above all else?

Why does the resurrection of Jesus matter? Because it paved the way for our own resurrection - a bodily resurrection that will allow us to take part in the eternal reward promised by God through Christ.

The third commandment is probably the one we think of as being the most commonly violated of any among the 10. People not only use God's name in an empty, irreverent manner, but they invoke God's name to give themselves credibility and shelter from their own dishonesty.Just like the rest of the 10 Commandments, the command to not "take the name of the Lord in vain" is part of the Law of Moses. But while it is not directly imposed on Christians, it reflects an eternal principle that has been true from the beginning of creation. God's name is holy because God is holy. And while the first command tells us to honor God above all in our hearts, and the second tells us to honor God above all in how we perceive Him, the third tells us to honor God above all in how we speak about Him.

Is the indwelling of the Holy Spirit "literal?" Is the Spirit actually inside the child of God? That seems to be where much disagreement lies within many churches of Christ. And the perception seems to be that if you believe the Spirit is somehow in the Christian literally, it means that person has given up free will and is under the control of the Spirit. And if you do not believe it's literal, then the Spirit has no real activity in our lives. And while some do take those extreme positions, most seem to be in the middle, and our disagreements often end up being questions of semantics!We know there is a figurative element to the question - the Bible talks about God, Christ, love, truth, God's seed, faith, and hope all dwelling in us. Sin can also dwell in us! And we also see that as Christ and God dwell in us, we dwell in Christ and God. But there's clearly a message intended for us to understand in the image of the Spirit being within us - and that is seen best in the analogy Paul makes with the temple of God - also called the temple of the Holy Spirit - in 1 Cor. 3 and 6. We see the idea of a close relationship with the Spirit - as with Christ and with God - in both the individual Christian and the collective local church.

The Bible is very clear that the Holy Spirit dwells in all children of God (2 Tim. 1:14, Rom. 8:8-9). But there's a good deal of disagreement on how that works; what is the Spirit doing when He is dwelling in me? Is he taking a fully active role, controlling my actions and thoughts, teaching me and instructing me verbally on what to do as I live my daily life?The Bible does not show us this picture. It instead shows the picture of the Spirit controlling us not by force, but by the compelling nature of the gospel. The Spirit teaches us through God's revealed word - which came to us through the Spirit by way of the apostles and teachers who received direct revelation (John 14:25-27, 1 Cor. 2:10-13, Eph. 3:4-6). But the Spirit did not convert people - whether by teaching them the gospel directly or by entering and changing their hearts, compelling them to accept what they previously would have rejected. In fact the Biblical model always shows human teaching as the means by which people heard, believed, and obeyed the gospel. (1 John 2:23-25, Rom. 10:14-15, 2 Tim. 2:1-2)

We can easily be intimidated by studying the Holy Spirit, and as a result, we often spend less time talking about him than is warranted. Scripture is replete with examples of the Spirit working first in the Old Testament, then through Christ, then in the early work of the church. It's treated as a vital topic in the scripture, and as such, it's something we need to pay attention to it.Because we don't teach about the Spirit often enough, or because we make the subject more complex than it has to be, we are seeing more and more departure from even the most basic teachings on the Spirit. And while there are certainly areas where we may not be certain and may not develop a complete and perfect understanding, the Bible does make some aspects of the Spirit and his work clear.This week, we talk about three specific truths that the Bible reveals about the Spirit:1. The Spirit is a "person," a being, not an impersonal force or a tool to be used by the Father and the Son.2. The Spirit is God - every bit as divine as the Father and the Son3. The Spirit is authoritative - not only is the Spirit divine, but the Spirit is shown as exercising authority not only in teaching the early church, but in directing the activities of the apostles in many instances.

As we continue studying through Romans, we get to Paul's concluding remarks, as he sums up his treatise on salvation by grace apart from the law of Moses. And he brings home a theme that has weaved its way throughout this book, which is the subject of hope.Paul refers to God as the "God of hope" in this chapter, as well as the "God of endurance and encouragement, and he shows God has provided avenues by which His people can maintain hope during a life often characterized by suffering.In chapter 15, he mentions three areas where God has provided us a means of sustaining hope: the support of the local church, the teaching of scripture, and the example of Jesus.

Matthew - a book written primarily for Jewish Christians in the first century - reflects its purpose immediately in the first two chapters, establishing Jesus as the Christ through lineage and prophecy. But the book also points back to a number of predictions from the minor prophets focusing on the Gentiles. And Matthew uses the story of the wise men at Jesus' birth to show the different attitudes between the magi of an Eastern country coming with gifts to the one born king of Israel, contrasted with the people of Israel who showed little interest in the news of the Messiah's birth apart from Herod's intense fear and desire to remove Jesus as a threat to his throne.The warning is there for Christians today as well: do we appreciate the king and the covenant that we have? Do we cultivate a sense of joy and wonder at the grace of God through Jesus? Or have we lapsed into entitlement? Do we see the coming Messiah as something to be dealt with when the time comes? Or as the thing on which every hope hangs, and for which we wait every day?

One of the reasons that we sometimes struggle to explain the gospel message to a skeptical atheistic world is that those of us raised in homes focused on scriptural and theological discussions aren't always prepared to talk on a philosophical level concerning questions of good and evil. "Did God create evil?" "How can a good God create people He knows will sin, and then punish them for sinning?"The satisfaction we take in the answer to those questions has no relevance on whether God exists, and in most cases, objections to God tend to be built around the idea that someone simply cannot accept the picture of God presented to them. "I don't like the way He runs the universe, I don't like what the Bible says about Him, and therefore I do not believe He exists." But a lot of the ethical questions surrounding the God who judges and condemns (as well as justifies and forgives) are honest and need to be addressed.Ultimately, understanding God has to begin with the concept that God is good, that His creation is good, and that His purpose for humankind is good. And that the evil we see in the world isn't a created thing, but rather the reaction of God's creation rejecting His design and purpose.The creation account in Genesis implies:- All good things originate with God because God is good- Creation reflects God's goodness- Creation implies a purpose for good- Good requires free will - I can't be coerced or controlled into being good- Good requires an object to its expression of goodness- Good requires that an creation can still be made righteous- Good requires an ultimate separation from evil

In Ephesians 5, Paul encourages the church there to "make the best use of your time," or as the NKJV translates, "redeem the time." And the implication is that time is a finite thing with inherent value, and it matters how we choose to use it. That's true of all people, but especially those called to be stewards of God's grace.In the passage, Paul describes what redeeming the time looks like in the context of living lives that are focused on not only serving God, but avoiding the lure and influence of the culture around us. And while he gives a number of specific admonitions as the section goes on, Paul starts by showing how God's people are to live and work together to create a culture that helps keep us moving toward God, thinking about how we can use every opportunity in our lives to glorify God and serve each other.

The Little Drummer Boy is one of the most beloved Christmas carols, with a message of bringing gifts to the king Jesus, no matter how small or insignificant they may seem. There's a lot of value in that concept, but in many ways our society interprets this as a license to bring ANY gift, no matter what. "Jesus doesn't care how you worship him, and he doesn't care how much it costs you, or how much time or energy you spend on it. Whatever you like, he will like. Whatever you choose to give, he will appreciate." But that's not the message of the Bible. When Jesus sees the poor widow giving two coins into the temple treasury, he isn't impressed by the fact that she gave two coins. He's impressed that she gave "all that she had to live on." The size of her gift was small, but relative to what she had, it was everything. And that's what Jesus calls for us to give: ourselves. All we have. All that we are. And once we truly give ourselves to the Lord, the question stops being "What do I think Jesus wants," and starts being "What has Jesus asked of me?"

When Jesus healed a group of 10 lepers, only one came back to give thanks and glory to God, leaving Jesus to ask "Where are the nine?"One of the points Luke brings out in this section of his gospel is the importance of humility in our approach to God. He consistently draws comparisons between the marginalized in that culture - the poor, the sick, the Gentile, the Samaritan - and the wealthy Pharisees who had grown comfortable and entitled in their own position in God's covenant. We start to see that our willingness to submit ourselves to God and humble ourselves is directly linked to how grateful we are for God's blessings and God's offer of salvation, and because gratitude isn't always a natural reaction for us, it's a quality we are called to develop and cultivate in ourselves every day.

In Hebrews 6, the writer states:For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. 7 For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. 8 But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.In this passage, the writer makes two points that run contrary to most common teachings among Christians today:First, a believer can fall away. It is possible for someone who has obeyed the gospel, who has believed in Jesus, who has experienced what it is to be free in Christ and in a covenant relationship with God to turn away and decide he doesn't want to live that life anymore. And the writer makes the point that once I've seen what God has to offer and decline that offer, there is no counter-proposal! God has sent the gift of salvation in Jesus, and if we reject that, we won't get a different way to enjoy fellowship with God.Second, there are two responses to the gift of God: to reject it, or to bear fruit for God. There is no third option. The gospel invitation demands a response from us, and it demands our willingness to do more than just be "present" and engage in traditional worship once or twice a week. We are called to grow and to produce fruit for God in our lives - and just as a farmer at harvest wouldn't be any happier with dry earth than he would a bed full of thorns,  so God responds to the Christian who does not bear fruit in his own life.

In Daniel 9, as Daniel is praying and fasting about the prophecies of Israel's return, the angel Gabriel visits him and responds to his prayer, telling him that he is "greatly loved."And the implication here is that Daniel's character sets him apart from others, and that God sees him as someone to be treasured. In fact the Hebrew word used here denotes the idea of something precious. This is beyond the love God has for all the world, or even for His chosen people. Daniel is truly someone God esteems.In this passage we see Daniel's character, humility, and desire to worship God as three elements that we ought to emulate in our own lives as we strive to conform ourselves to the image of someone God treasures in His kingdom.

We continue our discussion of the book of Romans in chapter 11, concluding Paul's argument about the future of the nation of Israel. This is a passage that often receives attention as a predictor of Israel's return as a nation and how that return will usher in God's earthly kingdom. But it's important as with the rest of the book to keep this chapter in its context and read individual statements within the chapter with the rest of the book's message in mind.Paul has already pointed out that Israel was raised up for the purpose of bringing about the promised Messiah, fulfilling the promises to Abraham, and opening the doors of God's kingdom to the Gentiles. And in chapter 11, he reminds the readers that the Jews have not been cast off forever - meaning that God has not turned his back on people who once lived under the covenant of Moses. But he isn't referring to the people as a nation, but rather as individuals. He uses his own conversion as an example of how God may not regard the covenant of Moses, but still invites the Jews into the new covenant He has established in Christ - which is the whole point of the book.And he argues that once a Jew accepts Christ, the veil of understanding is lifted (2 Cor. 3:12-16) and they can be joined into one body with the Gentiles - no longer requiring a separate status, but being fully joined into a single flock under one shepherd.

One of the greatest books in the Bible is one we often study in retrospect - not for what it is saying in the moment, but how it ought to be seen in view of the gospel revelation. It is the second-most quoted book in the New Testament, following the Psalms. And it provides the most detailed and rich description of the coming Messiah that we have before Jesus actually arrived, fulfilling those prophesies and fully revealing the hidden meanings of those scriptures.Because Isaiah is so accurate, and because it covers such a wide range of styles in its messages, some scholars dispute that it was written by a single author, arguing that some must have been written after the Jews returned from Babylon - because how else would Isaiah have known the name of the king who would send them home? The answer, of course, is that Isaiah was a prophet - and until recent years, there is no indication that any Jewish scholar ever viewed the book as anything other than a single work from a single writer.And as we read through it, we are impressed by the prophesies flowing from the initial image of a great kingdom established on the mountain of the Lord, to the king himself, to a view of that king not as a military ruler but as a servant, and finally as one who would give his life for the sins of his people.

More and more, the ideas of God and love have taken on a meaning where God and love are viewed as interchangeable concepts. That God literally IS love - and as a result, God is not to be seen as a person, as a being with intellect or power or judgment, but simply a feeling that is manifested whenever we feel or exemplify love toward someone else. To that extent, we become our own gods - because the only thing that brings me closer to God is my own actions and emotions, and whether they conform with the definition of love that I have determined in my own mind.But when we think about love in the Bible, we see a term that is defined very differently from those in progressive religious circles. Rather than taking a modern emotional definition and retroactively applying that to passages such as 1 John 4, we have to let the Bible define itself - and John's letter does that very clearly. We can learn the following about love from the passage:- Love is from God- Love is enabled by being born of God- Love requires me to accept God AS God- Love of God must come before any other love- Love calls for selfless sacrifice for others- Love is a choice, not a reaction- Love values what God values

When we talk to people about the Bible, we're more and more likely to find questions about what the Bible is, where it came from, and whether it is God's word as it claims, or just a collection of writings from men  who were providing their personal understanding of God.As more progressive concepts filter into religion, the Bible may be viewed not just as uninspired, but as flawed and even problematic. As a result, many will look at the Bible as a collection of ideas to be filtered through and selectively applied, depending on our personal ideas of God and our cultural values.'As Christians, we have not always stressed understanding WHY we believe the Bible is reliable, but more and more it's a case we will have to make. And we will have to make the argument that the Bible itself, through internal and external evidence, cannot be "selectively believed," or interpreted through modern culture into a meaning which was never intended by the original authors.We can be confident that: - The original authors were eyewitnesses, not interpreters- The Bible accurately portrays the original writers' thoughts and beliefs- The original writers' purpose was to establish an unwavering and certain faith, NOT a subjective and uncertain set of suggestions about what religion meant to them personally

In Romans 10, Paul continues his argument for Israel's role in the gospel plan of salvation, as he follows up on chapter 9, in which he talked about how God chose Israel as His vehicle to bring about the Christ, overlooking their sin in mercy and allowing them to continue despite their rebellion. Having shown that God's plan was just, Paul shows in chapter 10 that Israel as a nation was given the same opportunity as the Gentiles to enter into God's new covenant through the preaching of the gospel. And he explains how those who "call on the name of the Lord" in faith are accepted, both from the Jews and the Gentiles.

The parables of Matthew 25 center around preparing for the return of Jesus and his judgment of the earth. In the context of the previous passages, we see Jesus starting with his condemnation of the scribes and Pharisees - Jerusalem's current leadership - and warning of their impending judgment in chapter 24.And while that judgment would take the form of invasion by the Roman armies, Jesus seems to make the argument that it would not end there, and that all those who follow Jesus will face judgment based on how they approach the stewardship given them in this life. And each parable in chapter 25 gives a different nuance to the idea of being prepared.In the parable of the 10 Virgins, Jesus stresses the need to be mindful of self. Am I maintaining my "oil" so that I will continue in faithfulness up until the time he finally does return? Second, in the parable of the Talents, Jesus shows that we have to also be mindful of God, specifically of bearing fruit in the work He has left for us on this earth. And finally, the image of the judgment scene and the grouping of sheep and goats - the righteous and unrighteous - makes it clear that Jesus also expects that we will be mindful of others, particularly those who the Lord considers his brothers and sisters.

In Matthew 19 - we see religious leaders coming to Jesus in an attempt to justify their beliefs on marriage and divorce, which had very clearly evolved over centuries to a point where the earlier interpretations of scripture had been abandoned for a much more inclusive definition.Jesus responds by pointing them back to the beginning, back to creation. His answer wasn't received well then, as his own disciples said “If such is the case of a man with his wife, it is better not to marry.”The nature of the questions has changed, but Jesus' answer on marriage and gender roles remains the same, pointing us back to the purpose for men and women in creation - not simply to establish some sort of order or authority structure, but more importantly to teach us valuable lessons about our own relationship to God.And when the world tells us those roles are outdated and need to be rejected in our current culture, it is a reflection of the world's rejection of God and His pattern for us. But Jesus' response in Matthew 19 leads us back to Creation as God creates man and woman - a pairing ultimately fulfilled as a living example of Christ and the church in Ephesians 5.

Last month we talked about Romans 9 in our continued study through the book of Romans, and we set the stage by clarifying some basic concepts on God's sovereignty and His plan for the salvation of mankind. As we discussed, understanding this passage becomes much easier when we eliminate some of the interpretations of the passage that seem reasonable on the surface, but which contradict well-established truths throughout scripture. When we eliminate the idea that Paul is teaching that God saves individuals on an arbitrary basis without regard to free will or human character (see the first part of this lesson for more details), his meaning becomes much clearer - particularly when we go back to the context of the passages he cites from the Old Testament.Paul's discussion in chapter 9 centers around the question of God's plan of salvation, which he brought into the world through Christ as a fulfillment to the promise He made to Abraham and his descendants. Was it just for God to change His covenant with Israel after having used the nation to fulfill His purpose? And was it just for God to condemn and punish the nation for rejecting His plan, considering that their rejection was what led to salvation flowing to the Gentiles as well?Paul makes the argument that God had been patient with Israel through its rebellion, preserving the nation until such time as the Christ was brought into the world, and the plan had been fulfilled through Jesus' death and resurrection. At that time, he established a new covenant available to all who believe in Jesus - and He was just in taking His previous covenant out of the way.

The story of Ahab in 1 Kings 16-22 shows us a king who personifies Israel at its most rebellious. Under Ahab, the northern kingdom had become as bad or worse than the nations God had called them to displace, worshiping idols and embracing all the corruption that they brought into the culture. But God continued to call Ahab - and Israel - back through His prophets. In fact, God granted Ahab military victories and economic success, showing Ahab that the Lord is God. And yet ultimately Ahab refused to listen, and God ended his life through the Syrian army.The Bible records four stories from the life of Ahab that show his stubborn and rebellious responses, which in closer inspection look much like the same responses we give today:- Ahab considered God's invitations of mercy as the acts of an enemy- Ahab trusted the faithlessness of the surrounding nations instead of the faithfulness of God- Ahab modified the worst of his behavior, thinking this would entice God to accept his continued rebellion in other areas- Ahab believed he could avoid the punishment God had promised

God's people are called to wait. In fact, while it's not always the thing we think of first when we describe what it means to be a Christian, the fact is that waiting is one of - if not the biggest part - of our life on this earth. Because when we answer the call to follow Jesus, we do so with the promise of something greater, a reward that is waiting for us that we can attain through the grace of God. And we are promised that it is beyond our wildest imaginations, and that there is nothing in this life that can compare.In fact, there are only three books in the New Testament that do not make at least some admonition or encouragement to wait for the revelation of Jesus, to anticipate the reward he is bringing those who love his appearing Heb. 9:28 That's particularly important because there's a growing position among some professing a faith in Christ that we shouldn't be thinking about heaven at all! Or at least we shouldn't emphasize it, because it takes our attention away from this world - from the work we have to do here, from our stewardship of the planet, or even from the joys that God provides us in this life. Or maybe the argument is that we ought to be more altruistic in our faith - we should be serving God for the here and now, we shouldn't need to have that carrot dangled out there for us.Paul describes the Thessalonian church in 1 Thes. 1 and talks about how their faith and their acceptance of the gospel was evident to everyone in the region - and the primary reason for that was that as he says in v. 88 For not only has the word of the Lord sounded forth from you in Macedonia and Achaia, but your faith in God has gone forth everywhere, so that we need not say anything. 9 For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come. How do I know you believe the gospel? Because you're willing to wait for something that no one around you thinks is going to happen. There is a value in waiting as a Christian, spending my time not engrossed in the things of this world, and not passively sitting back until the Lord comes again - but actively preparing myself for that day:- Developing into someone who will enjoy the Heaven that God has promised - not the one I would create on this earth- Creating an anticipation that puts being with God above anything else I might want out of this life- Developing an attitude of service, knowing that my life today is not about myself, and the awaiting reward in Heaven isn't, either!- Maintaining a faith that God will fulfill all His promises in a way that surpasses my greatest expectations

In a culture that exalts happiness to a divine right, it's not surprising that so many people struggle with unhappiness - or at least a happiness level that they see as insufficient. And we're constantly looking for things to make us happy right now, and once that's gone, we move on to the next diversion.Ecclesiastes describes the efforts to find happiness in material blessings as seen by Solomon - the wisest and richest king of his day. And while he ultimately finds vanity and emptiness in the pursuits of his life, he actually provides a positive, optimistic message for those who want to hear it.He describes God's formula for happiness in this life - but it requires that the person accept certain limitations: life is finite, and nothing in life can fulfill our ultimate desire for something that lasts beyond this life, something that does not have to continually be refilled or recaptured.And the only way to find an eternal solution to an eternal need is to seek it from God, who created us, who gave us purpose in life, and who provides so many blessings and joyful moments in this life. And when we see our lives as God sees them - not as the moment in time, but in a collection of events, experiences, emotions, and challenges, it changes our perspective, adjusts our expectations, and realigns our priorities to seek and serve the God who loves us, and who seeks to provide true lasting happiness.

In Romans 9, having completed his description of God's plan of salvation by faith in Christ, Paul goes back to address the question of Israel. What happens to the nation which had previously enjoyed a covenant relationship with God through the law of Moses? Paul makes some arguments in this section that taken out of context can often seem to describe a plan of salvation in which God controls our lives, dictates our outcomes, and arbitrarily decides our eternal fates. But when we keep the passage in the context of the letter as a whole, and when we come in with an understanding of what the Bible teaches on the sovereignty of God, the message becomes much easier to understand.In this lesson, we will look at some foundational points about how we can understand God's sovereignty - to what degree does God actively control the world and its population? Does man have free will? Is Paul teaching here that God hates some and loves others independent of their actions?What we learn from the rest of scripture is that God is not an unjust God, He does not save arbitrarily, but plainly describes to us what He requires and how He offers salvation to each and every one of us if we're willing to accept the gospel of Jesus.

The parable of the dishonest manager (or the unjust steward, depending on your translation) is one that often causes some confusion because it's distinct from other parables Jesus told. The main difference is that while other parables may feature a main character that is not righteous, this is the only time where the unrighteous character actually succeeds. And there is some added confusion in understanding what Jesus means when he states "Make friends for yourselves by means of unrighteous wealth."While some of the specifics of the parable may be unclear, the basic meaning is simple. As we talked last week, there are some important rules to interpreting parables that can help us understand this one. And in this case, we can take what Jesus observes about this story and apply it in the context of Luke's gospel to understand Jesus' point more clearly.

Jesus' parables are wonderful examples of the power of storytelling in teaching. But they also demonstrate God's ability to reveal His will in a way that forces the listener to demonstrate the state of his or her heart. Parables are often general enough to allow someone to superimpose his own lesson onto the text, if his intent is not to put away his own ideas and focus on the lesson Jesus is trying to teach.Parables are intended to teach us spiritual truths about the kingdom of God, but they do it in a way that is different from other types of scripture, and they have to be studied differently. In this lesson, we talk about how we can read and understand the parables not from the perspective of our own interpretation, but with open hearts seeking to understand God's word in all truth.

We often overlook the books of 1 and 2 Chronicles as "supplementary material" when we study the books of Samuel and Kings. In fact, the Greek translation of the books titled them "The Things Left Out." But the Chronicle writer wrote to a different audience at a different time in history - possibly the last book of the Old Testament written around 400BC. And its themes seem intended to inspire the post-exile Jews to remember God's promises of a kingdom and a great king to come - even when there was no evidence that either was on the horizon.The Chronicler (possibly Ezra) starts in 1 Chronicles by showing David as the "prototype" of God's anointed: a king not so much focused on military conquests (although he had his share) but rather focused on the construction and worship of the temple. David is shown as a leader intent on directing the people to "seek the Lord with a whole heart."

After casting out a demon, Jesus tells the story of what happens after the demon is cast out. And while there is discussion on whether Jesus is describing what actually happens to demons after they have been expelled, or whether Jesus is simply drawing an analogy, the application is clear: when we do not replace the evil in our hearts with good, evil will always have a place to return.Through the rest of the chapter, Luke carries the thread forward from Jesus' audience and their unwillingness to recognize the significance of what they witnessed, instead claiming that Jesus was casting out demons by Beelzebul, the prince of demons. He describes their own unwillingness to hear and do the word proclaimed to them, linking it to the state of their own hearts, and showing an example of how external-only religion can corrupt us and block out the light of God's word.

The Sabbath is one of two central elements that distinguished Israel from the rest of the nations when God called them out of the idolatrous world and made them a chosen nation. (The other is circumcision.) And as we read in Colossians 2:13-16, the law was taken out of the way in Christ - including the Sabbath day.  And while some Christians have shifted that concept of Sabbath from Saturday to Sunday - and some have argued that Saturday is the day of worship for Christians even without the law - the Bible never teaches the idea of Sunday as a "Christian sabbath" either by command or inference, or even by drawing a comparison between the shadow of the Sabbath and the substance of regular worship under Christ.So does that mean that the Sabbath has nothing to teach us today?  What we find in the Sabbath command are a number of principles that can help us understand how we ought to worship God today, how we ought to view our day of worship as opposed to our weekly routine, and what the concept of "rest" ought to mean to us today.

Romans 8 includes some of the most encouraging words in all of the gospel, as Paul writes assurances to those who are in Christ that they can trust that the sacrifices they make in this life in the name of Jesus will result in an eternal reward, "the redemption of our bodies" in the final resurrection.But the passage is also very challenging, because Paul defines what it means to be "in Christ" as being someone who is led by the Spirit and not the flesh. And his point isn't so much about someone who does righteous things as opposed to unrighteous things, but rather someone whose life is focused on things of the spirit as opposed to things of this world. In other words, he tells Christians that if they want to be part of this final resurrection, they need to be Spirit-led, Spirit-influenced, Spirit-focused - as opposed to spending their time and efforts taking care of the concerns of this life. And that's where our discipleship becomes challenging. Am I truly devoted to producing the fruits of the Spirit? Or am I so concerned with my own earthly life and priorities that I'm beginning to produce what Paul calls the works of the flesh?Paul's thoughts in Romans 8 echo Jesus' teachings in Matthew 6 in the Sermon on the Mount: We can't be divided in our attentions, loyalties, or priorities. We either pursue God or we pursue the things of this life! And Paul makes the very clear statement: "For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace."

The story of Samson stands out as one of the most well known accounts in the Old Testament, and is the most prominent story in the book of Judges. But Samson is also one of the most difficult Bible figures to understand, because on the one hand, we see a man blessed by God from birth and dedicated to a holy purpose, who then goes on to live a seemingly ungodly life, primarily focused on his own desires and priorities as opposed to following God's law. But at the same time, we see Samson mentioned in Hebrews 11 among some of the great men of faith in the Old Testament.But when we read Samson's story in the context of the book of Judges, it becomes clear that Samson is a reflection of Israel's leadership during that period, and even of Israel itself. In a book whose theme could be stated by Judges 5:1-2: "When the leaders lead in Israel, when the people volunteer, blessed be the Lord," we see example after example of how the leaders did not lead, and the people did not follow. And Samson reflects all of this throughout his life.And yet he still accomplishes God's plan, as God uses Samson's weaknesses to take vengeance on the Philistines for their oppression of Israel. And we see in Samson a reflection of Israel as a nation - his blessing, his rebellion, his punishment, and ultimately his redemption. And in doing so, we also see hints of a greater, more perfect ruler, who would eventually redeem Israel fully from its true enemy, sin.

It is relatively easy for skeptics today to dismiss the idea of Jesus' resurrection without much consideration. After all, it violates all laws of nature, and we're thousands of years removed from the people who claim it happened, so there will always be an element of faith involved in accepting the gospel accounts. However, the people in Jesus' day did not have that luxury: the citizens of Jerusalem had to deal with the fact that the tomb where Jesus was buried was empty, the sealed stone rolled away, and no one seemed to have an adequate explanation for how it could have happened. Except for Peter and the rest of Jesus' apostles, along with a host of other eye witnesses who claimed to have seen Jesus dead, buried, and risen from the grave. 

We continue studying through the book of Romans in chapter 7, which contains some of the most difficult passages in the New Testament. But the key to understanding Paul's argument is to resist the temptation to take verses individually out of context, and to look at them as a part of Paul's larger argument - How are both Jew and Gentile now justified through the grace of God, apart from the law of Moses and the covenant under which Israel was originally called.In chapter 7, having explained that we are free from the law and from sin in Christ through baptism into his death, Paul answers the response from his Jewish readers, which is to question the purpose of the law. "Is the law sin?" If the law of Moses cannot save, and if it served to highlight sin rather than to remove it, then did God give the Jews a law that forced them to sin against God?Paul's argument in this passage shows that we have only ourselves to blame, when we allow sinful influences in our lives to pull us away from what we know to be right. And because we are human and imperfect, we cannot expect to justify ourselves by perfectly keeping the law. In trying to do so, we enslave ourselves to sin - the condition from which we are freed in Christ.

Paul has been writing in the book of Ephesians about the greatness of God's calling, and explaining to the Gentile church how important their role was collectively in showing the world the wisdom of God, by uniting into one body people from all different races and cultures, putting all of those differences aside to become one people in Christ.And in doing so, he impresses on them the importance of a changed character - putting away their old lives and the corruption of sin and embracing righteousness. And in this context he tells the Ephesians: "Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil."The Bible emphasizes the idea of wisdom throughout, but it's important to understand the wisdom Paul is referencing. Not the worldly wisdom that comes with experience and age, but the wisdom that is taught by God through the word. We are described as wise when we listen and obey God's word. And in the context of Christians worshiping and working together, Paul emphasizes the role each of us have in maintaining the unity of the body and the spiritual health of its members.And he calls them to "make the best use of the time" - meaning that our service to each other has to have a sense of urgency. It has to be a priority in our lives, because as he says, "the days are evil." Satan's influences continue to attack God's people every day, and Paul's point seems to be that it is imperative that we take every opportunity to fight back and help each other to remain strong in the faith. And it reminds us that disciples of Christ cannot be isolated. Christianity is not a "solo sport." It carries with it obligations to the other members of the body, as Paul described in chapter 4.

The book of Numbers continues the story of Israel's journey out of Egyptian bondage to the promised land of Canaan. But it's sometimes challenging to read because aside from a historical account, it's also a book of law, and a book detailing the taking of a census. But through all of these elements, we see continued patterns and foreshadowing that teaches us about God's relationship to Israel, and even our own salvation in Christ.Ultimately, we see a story of a people who fell short of keeping God's law, struggled with idolatry, and rebelled against God's authority. And yet God was still willing to lead them into the land of Canaan, if they had simply believed that God would honor the promise He made to their fathers, and that God had the power to overcome the people already living in the land.We gain an understanding of the concept of God's predestination - not as individual salvation, but the fulfillment of God's plan and the answering of God's promises, through whatever means He chooses. And we see the requirement of faith to enter into God's rest, along with the failure of the law of Moses to bring people into that grace.

In Ephesians 3, Paul continues to discuss the nature of our calling in Christ, and he makes the point on multiple occasions that the purpose for our calling is to glorify God. We are created to walk in good works, "to the praise of his glory." And when he talks about the church's role in this, he describes it as showing the wisdom of god to the "rulers and authorities in heavenly places."Typically when we think about the church and its role in glorifying God, we talk about our role in preaching the gospel, and that's certainly a true point. But here, Paul indicates that the fulfillment of "the mystery of the gospel" - that two distinct and antagonistic groups of people would be united into one body in Jesus Christ - is displayed by the church to the heavenly hosts. In other words, when men and women from diverse cultures, backgrounds, and races come together, putting all their differences aside to be one in Christ, we confirm the greatness and glory of God's eternal purpose not just to the world around us, but to heavenly hosts and spiritual beings of which we may be completely unaware.In doing so, Paul reminds the Ephesians of the greatness of what they are accomplishing, and us as well. Living a life of devotion to God as part of the Lord's church is a calling that ought to inspire us, so that we "will not lose heart" (v. 13). In Christ, there is no "ordinary life," there is only a life that fulfills eternal purpose and has value and glory beyond anything we can imagine.

The theme of the book of Exodus could be summed up in the question Pharaoh asks Moses in the 5th chapter: "Who is the Lord, that I should obey his voice?" Exodus in many ways is an introduction to God and an answer to that very question, as God re-introduces himself to the children of Abraham, Isaac and Jacob. He is shown not merely to be "El-Shaddai" - the God who provides, but YHWY - the God who is, the great "I Am." God shows himself to be eternal, above all the so-called gods of Egypt, and fully able of fulfilling the promise He made to their fathers.Through the course of the 10 plagues in Egypt, the deliverance through the Red Sea, and the journey from there to Sinai and the giving of the law, God teaches Israel what they need to know in order to live by His covenant, and be His chosen people.

While Romans 6 isn't specifically written to teach that baptism is necessary in order to become a Christian, the application is clearly made, as Paul discusses how being baptized into Christ is the means by which we are united with Christ in his death, burial, and resurrection.When we look at the concept of being baptized "into" Christ, we can use Paul's comparison to Israel in 1 Corinthians 10 to understand more about the significance of this phrase. When we are baptized into someone/something, we submit to it, we become associated with, we enter into a relationship with it. And as Israel was "baptized into Moses" by following him through the Red Sea into Canaan, we are baptized into Christ for the purpose of creating an even closer fellowship with Jesus.Through baptism, we are associated not only with Jesus, but with his law, and his body - the church. We can't be united in those things unless we have all submitted to God's will and obeyed His commandment. Baptism cannot be seen as an optional choice - it is what binds us together with Christ and with his disciples.

Romans 6 continues Paul's discussion on the subject of salvation by grace, apart from works of the law. And as he concludes chapter 5, we see a picture of one who has been redeemed from sin through the sacrifice of Jesus, being freed from sin and its penalty.But Chapter 6 then goes on to answer the question: if it's true that my sin highlights God's righteousness, and that forgiveness of my sin shows God's grace, then shouldn't I sin more, so that God can be even MORE glorified in forgiving me?Paul's answer in chapter 6 makes it clear that to even entertain this idea is to lack understanding of some basic principles about God, about sin, about forgiveness, and about why we even obeyed the gospel to begin with! But does this attitude that Paul corrects here reflect itself in the "Christian culture" today?A lot of people in the religious world today tend to use language that seems to reflect a desire to identify not as the redeemed sinner who is freed, but as the broken sinner who still needs to be healed. And while it's true that we all sin, and that we all need mercy, Paul's description of a life under grace doesn't include the concept of being "broken." We come to Jesus so that he can redeem us, and through his sacrifice, he does that. Paul says that as many of us as have been baptized into Christ have been united with Christ in his death, burial, and resurrection. The old man has been crucified, and sin no longer holds control over our lives. And Paul argues: why would you go back and live the way you used to live, knowing you've been freed from the sin that condemned you? Why would you want to continue in the sin from which you have been cleansed?The language of "brokenness" implies that I am not functional, that I am not fit for service to God. And yet we see the opposite picture in chapter 6 - that because we have been redeemed, because we are now cleansed and freed, we are to present ourselves as servants of righteousness. God doesn't use broken things in his service, any more than he allowed tarnished instruments in his temple or blemished sacrifices on his altar. But through his grace, he cleanses us, invites us into fellowship with him through Jesus, and gives us work in his kingdom.So why do so many Christians insist on being identified as "broken?" Why have we been conditioned to see ourselves in a constant state of needing to be redeemed - the one, and not the 99 who are already in the fold? Is it because we don't want to give up the sin in our lives, so we constantly find ourselves in the position of asking God to forgive us of a sin we do not intend to leave behind? Or maybe we've been so conditioned to look down on the "religious," associating them with the hypocrites of the gospel accounts, and convinced ourselves that God prefers to deal with when we're mired in sin instead of when we're striving to be righteous?Paul's answer in Romans 6 is unequivocal: "For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification."