The Lord's Prayer: Luke 11

The law-gospel distinction is the most important aspect of understanding Scripture, according to Martin Luther. If we fail to get this part correct, it is likely that we will do great damage to our understanding of Scripture. Akin to this law-gospel distinction is the distinction between imperative and indicative. This reformed notion of identification based upon the grammar of the text dovetails nicely with the law-gospel distinction of Martin Luther. Without burying my dear reader in intellectualizations on this topic, let us look at some practical examples.

In the past, we have examined Matthew 5 in some detail. We have discussed the issue of the several subplots of metanarrative occurring in that text, the difference between indicative and imperative, and the law-gospel distinction.  In particular, once again, let us draw attention to the conclusion of Jesus in this passage: You therefore must be perfect, as your heavenly Father is perfect. (Matthew 5:48 ESV) That is our starting point for looking at today’s passage from Luke 11.

The first half of Luke 11 concerns prayer, and it is the place where Luke includes the Lord’s Prayer.  This is followed by a parable and then three imperatives followed by encouragement.  Let us begin this section by first connecting the framework of this passage with the rest of redemptive history.

The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. (Genesis 6:5)

And when the Lord smelled the pleasing aroma, the Lord said in his heart, “I will never again curse the ground because of man, for the intention of man's heart is evil from his youth.” (Genesis 8:21)

You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks. (Matthew 12:34)

If you then, who are evil…. (Luke 11:13 ESV)

You know that we can keep going and going with this theme, but this is enough for our purposes today.  If we examine the three imperatives of verse 9, ask, seek and knock, the question that strikes us most immediately is what are the indicatives?  It does not seem likely that the evil nature of man is the proper indicative for these imperatives.  Therefore, where do we find the indicatives?

Chapter 10, while containing several rather famous tidbits and stories, also contains the context and the indicative of Chapter 11.  Let’s examine the parameters.  Luke talks about the 72, who he sends out in pairs to do great wonders, leaving and then returning.       

“Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.” (Luke 10:20 ESV)

The power over demons is not the amazing thing in the mind of Jesus.  The amazing thing is that some lot of this evil brood known as mankind might be heirs of heaven, and for that amazing event, this group should rejoice.  The ultimate power is in Salvation, not in power on earth, even over demons and spirits.

Finally, in Luke 11:1 we find:

Now Jesus was praying in a certain place, and when he finished, one of his disciples said to him, “Lord, teach us to pray, as John taught his disciples.” (Luke 11:1 ESV)

Jesus is with his disciples, of whom there are at least 72, and they are all (with one notable exception) men and women who will receive Salvation.  And yet the exception proves the rule.  The indicative of the imperatives of 11:9 are those who have been chosen for Salvation.  Who will pray earnestly to God in the name of Jesus?  Only those for whom Salvation is sure will pray in this way.  Ask, seek, knock.  Will we receive the answers that we seek?  Will we be given the path to the place we desire to go?  Judas was not of the elect, and the doors did not open for him.  Judas asked questions, and even when he was given answers, he did not understand them.  Judas was seeking something, and yet what was most to be desired was sitting right next to him, and he could not see it.  These imperatives are for the elect.

But the issue runs deeper than just for whom are these imperatives meant.  The issue is also for what do we seek and where do we wish to go.  The answer for this question has also been given by Jesus just above.  Our target is Salvation, not power over the things of this world.  Do not be blinded by the power and miss the source.  These signs and wonders were given so that we might know that Jesus is exactly who He said that He is.  Ultimately, the gift is Salvation.

Look at the Lord’s Prayer, again.  Hallowed be your name.  The irony of this line should not be lost.  Jesus is teaching his disciples how to pray to Him.  Notice that the familiar phrase “who art in heaven” is missing in the Luke text.  Who is speak to them and standing right before them?  He was not, at that moment, actually in heaven!  He was standing right before them.  There are buckets full of references to the name of God in the Old Testament.  But now, we know that there is no name above Jesus in heaven and on earth.  How can that be?  Only because He who IS, has condescended to be among us, one of us, fully God and fully human.  Hallowed be His name. 

Your kingdom come.  How many people say these words with no thought to their meaning.  This is eschatology 101, and we are taught to proclaim it in prayer.  Your kingdom come.  The Age to Come is that time when Jesus Christ will return (the Advent) and all will be bodily raised.  What is also inextricable from this time is Judgment.  Salvation is revealed not by what occurs in this world, but what befalls at Judgment.  Your kingdom come is a phrase thick with promise for the elect for whom this prayer is intended, and equally thick with foreboding for those who do not believe in the promise.  This phrase, uniquely Christian, professes a belief that Christ will come again and usher in the Age to Come.

Give us each day our daily bread, and forgive us our sins….  Jesus actually tells us for what we should pray!  Pay attention to His words.  Jesus is quoting scripture.

Remove far from me falsehood and lying; give me neither poverty nor riches; feed me with the food that is needful for me, (Proverbs 30:8 ESV)

I have not departed from the commandment of his lips; I have treasured the words of his mouth more than my portion of food. (Job 23:12 ESV)    

How sweet are your words to my taste, sweeter than honey to my mouth! (Psalm 119:103 ESV)

But he said to them, “I have food to eat that you do not know about.” Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work.” (John 4:32, 34 ESV)

So often, I have heard this passage likened to manna in Exodus 16, the bread from heaven.  Types and shadows, once again, these words reveal to us.  In that day, during the Exodus, Israel needed real food.  But Jesus likens our needs not only to worldly food, but also to the Word of God.  As John 1 says, Jesus is the Word.  So, when in communion, we hear the words “the Body of Christ, the bread of heaven,” the analogy has come full circle.  We feast on the body of Christ that is the bread of heaven that is the Word of God.  So, this bread we crave is the Gospel.

But the passage means more than this still.  The whole Exodus story is teaching us to understand that each day is a gift, and that the end of the Age could come at any moment.  This is an idea that, when paired with Your Kingdom Come, reinforces the eschatological aspect of the prayer.  We are praying for Salvation, for the Gospel, for the Age to Come.  These are not the everyday sort of mundane desires of the flesh that we frequently associate with supplication.

Moving on to the next portion, the forgiveness of sins is asked of God.  This is an interesting grammatical nuance at this point.  Notice that Jesus does not ask for the forgiveness of sin.  This is not a prayer for initial Salvation, because the persons who say this prayer are the elect, already declared righteous on Judgment day by virtue of the gift of faith in the promise.  This is asking forgiveness for the sins that we commit because we are still in this present evil age, under the curse of Adam, and fail through our inherent wickedness to fulfill the Law.  The difference is that we now can recognize this fault and ask for forgiveness and receive absolution.  Finally, it is during this period that Jesus forgives sins Himself, thereby claiming the authority of God.  Check out Luke 5:17- 26.   This is the real issue that got Him in hot water with the Pharisees.  Jesus claims very publicly to be God.

…for we ourselves forgive everyone who is indebted to us.  Really?  Do we, now?  Look at the story in Luke 7:41-50.  The question asked is in response to a question by a Pharisee, who had invited Jesus over to his house for a meal.  He chastises Jesus for allowing a sinner to touch him.  Jesus turns the question on an issue of debt and debtors.  He who is forgiven little, loves little. Therefore, we who have been forgiven eternally and immeasurably, how much shall we forgive?  How much shall we love our neighbor?

And lead us not into temptation.  Clearly, God does not truly lead us into temptation.  But we might find ourselves in situations that will test us.  We are instructed to count it as joy when these situations arise, for we are strengthened by them.  But that is a far cry from seeking out these situations and asking to be lead to them.  We are in essence beseeching God to spare us from these trials.  And yet, we will be joyful in our hardships and be strengthened by them.

Now, look at Matthew 6 and see the same prayer.  Notice the differences between this Luke version and the fuller version in Matthew.  This fuller version in Matthew brings more of the context of our present evil age and our lives and responsibilities while we are still on this earth.  In each step of the prayer, there is a slightly wider context.  But we are in Luke, currently.  And we have come to the imperatives.

The parable offered is interesting and may just turn on one word: impudence.  This is the only occurrence of this word in the New Testament.  The Greek is anaideia, and it is possibly translated as persistence as well.  But let’s run through both meanings.  His friend rises and gives him what he asks because of his impudence and/or his persistence.  The lesson is that we must be bold, fearless, immodest, persistent.  But there is the other connotation of the word impudent: disrespectful, improper, impertinent.  Are we being disrespectful, improper and impertinent with our supplications?  Let us continue.

Does this passage say or imply that we who pray earnestly, who ask, seek and knock, will actually receive exactly that for which we pray?  We have an interesting comparison here.  God would not give us a serpent or a scorpion in lieu of a fish or an egg.  But here we have very specifically the gift we receive from prayer: the Holy Spirit.  This is interesting on so many levels.  First, Jesus is implying rather directly that the object of our supplication should be related to the works of the Holy Spirit.  We have seen in the Matthew version a more worldly presentation of this prayer.  Yet, here in Luke, the theme has been a more eschatological one, and this response from Jesus is in line with that theme.  Once again, we should be praying for knowledge and wisdom concerning the Gospel.  Second, concerning this line of questioning, we should be bold with our prayer.  Fearlessly and with impudence, we pray for understanding of the Gospel through the power of the Holy Spirit.  This is completely consistent with the John 14 and 16 passages concerning the work of the Holy Spirit.  Third, and most importantly, there is no direct connection between our supplication and the gift.  In other words, we may not receive that for which we ask, for which we seek.  But how much more than that is our gift?  How much more than the mundane and worldly things of our prayer is our actual gift?

But, as it is written, “What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him”—(1 Corinthians 2:9 ESV)

Paul is quoting Isaiah 64, an intense passage for bedtime reading, and links the idea that we cannot see the mind of God with the revelation of what God has prepared.

Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. (Matthew 25:34 ESV)

Once again, the gift is eschatological in nature.  We are talking about the Kingdom, the Age to Come.  This is not a worldly kingdom in this present evil age, this is the Kingdom of God in the Age to Come.

The richness of the context of the passage is once again vastly more impressive than the mundane desires of our evil hearts.  The context of this Luke passage is slightly different than the same story in Matthew.  Luke focuses on a wider view by paring down the verbiage.  In Luke, we hear Jesus discuss prayer and supplication in a grander context than mere earthly needs.  We learn that the gift of prayer is not always that which we seek, but much more than what we think we need, and much more wonderful and amazing.

What the true proverb (26:11) says has happened to them: “The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire.” (2 Peter 2:22 ESV)

We have heard the Gospel, and because our hearts are evil, the temptation is to run back to the Law.  The Law can only demonstrate our sin.  The Law has no power to save.  Salvation is in the Gospel.  The Gospel is the true gift, and a much better object for prayer.

--Ogre--

Hebrews 11: Saving Faith

And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should not be made perfect. (Hebrews 11:39-40 ESV)

Once again, I want to hit the punch line first before diving into the meat of the text.  We have seen a litany of examples that we might construe as saving faith. And then, we arrive at verse 39. All of these wonderful works accomplished by these Old Testament patriarchs, and then the writer of Hebrews tells us to wait a second, that wasn't the point.

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. (Hebrews 12:1-2 ESV)

How is it that we can simultaneously be exhorted to do great works, and yet be told that the promise was not received based upon those works? What is this faith that enables such great deeds, and yet falls short in perfecting us? What is it that God provided that was better for us? Rest assured, eager reader, that the author of Hebrews knows the answer. Remember back at the beginning of our journey through Hebrews, that we made some assumptions. A key assumption is that this letter or sermon was delivered to people who already had saving faith. Here, we see the faith of the Old Testament patriarchs set in contradistinction to this saving faith. This obviously begs the question, what is saving faith?

For my long-time readers, this will sound repetitive, because I wrote a similar post back in March. But is an important topic, one that bears repeating. Let us start from the notion that we must have faith. What is faith? Is faith tangible? Is faith itself an object? I ask this in a grammatical sense as well as a metaphysical sense. Grammatically speaking, faith is used as a noun. But more properly, we should think of faith perhaps as a gerund. Take this sentence: faith is believing. Using this construction, is quite easy to see my meaning. So I ask again, is it enough to have faith?

Is faith necessarily a Christian construct? Do you have faith in the Texans' ability to win with the third string quarterback? Is this the same faith of which we speak in a biblical context? Clearly not, therefore, it is obvious that faith must have an object. So, what is the object of our faith?

Let's start small, and build up as we need. I believe in God. For many, that is a sufficient statement of faith. Very quickly, we can argue that this is not a particularly Christian claim. In fact, statistically, most people in the United States believe in God, or a god, or some supreme being. Certainly, our Old Testament patriarchs believed in God, and yet the author of Hebrews has already declared that this was not saving faith.

I believe in Jesus, that he is the Christ, the Messiah. Certainly, that is a step farther than the Old Testament patriarchs were able to take. Does this constitute saving faith? Let's look at Matthew 4 for a moment. What is the supposition that the devil keeps making to Jesus?  And the tempter came and said to him, “If you are the Son of God….” Without getting into too much of a philosophical argument about it, this is clearly a rhetorical statement by the devil. The devil knows Jesus is the son of God; he doesn't just believe it, he knows it. The point is this: if the devil knows Jesus is the son of God, and the devil isn't saved by that knowledge, can we consider this to be saving faith?

Now let's turn to 1 Corinthians 15. It's a long chapter, but I want you to read it now.  Here is just a sampling of the early part of the chapter.

For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace toward me was not in vain. (1 Corinthians 15:3-10a ESV)

In verse 1, Paul calls this his gospel, and he exhorts us to the same perseverance as does the author of Hebrews.      Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain.  (1 Corinthians 15:1-2 ESV)  

We are being saved, not by our works, but by virtue of this gospel, this news about Jesus. The whole basis of this faith, according to Paul, is the truth of the resurrection. Paul reminds us that this was an actual historical event. He tells us about witnesses, he tells us about the names of some of those witnesses, he tells us about the number of witnesses, more than 500 brothers at one time. This, my friends, is what it means to be a witness. It is a legal word, it is a word used in courtrooms. These 500+ eyewitnesses testify and witness to the resurrection of Jesus of Nazareth. Yes, His resurrection is the basis of saving faith.

Now, let's go back to Hebrews 11:2. …looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.  Once again, saving faith is linked to the events of the cross. Once again, the New Testament links salvation to the work of Jesus Christ on the cross. Once again, the New Testament declares the object of our saving faith.

Elsewhere, I have tried to help you understand how it is that these events on the cross connect directly with you. Biblical words like justification, imputation, and propitiation are used to describe how this saving faith is connected directly to you. The first 11 chapters of Romans deal with this subject, particularly Romans 3:21-31, which we have discussed many times before.

            But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

            Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. For we hold that one is justified by faith apart from works of the law. Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since God is one—who will justify the circumcised by faith and the uncircumcised through faith. Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law. (Romans 3:21-31 ESV)

It is easy to stumble over some of the language, particularly if you are still lacking the Reformation categories of law and gospel. But whether you have a clear understanding of these two paragraphs or not, one cannot deny that Paul explicitly excludes righteousness by works, and he links righteousness, justification, and salvation to faith in Jesus Christ, whom God put forward as a propitiation by his blood. It's all there, and it is repeated throughout the New Testament.

In conclusion, then, saving faith is faith that gives us our eternal reward, bodily resurrection, and everlasting life with Christ our King. The link between Jesus Christ and you is His life, His death, His resurrection, His ascension, and His future coming in glory. That is the object of saving faith, nothing more and nothing less.

--Ogre--

To my Pentecostal brothers and sisters, part 5

It is a theme that I have tried to have everyone understand, that there is a danger of ripping passages out of context, but no types of passages, perhaps, fit this description more clearly than the letters of Paul.  These Epistles were letters written to specific churches to address specific questions.  They were meant to be read at a single sitting, from the first line straight through to the end.  I would hold that you should NEVER start from the small pieces and build outward when reading Paul.  If you do not have the overall feel for the argument he is developing, you will miss where he develops a contrary argument as a foil and assume that he actually is teaching that point as gospel.  These passages for the next few posts are a case in point.  Therefore, before you read on with this post, please, stop and read the whole Epistle of 1 Corinthians, from beginning to end.

1 Corinthians

Welcome back.  How many of you were struck by the introductory section of this letter?  I would point out two lines from the first chapter that are especially germane to us.

To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours: Grace to you and peace from God our Father and the Lord Jesus Christ. (1 Corinthians 1:2-3 ESV)

What do you know about Corinth?  Let’s start with that Corinth was in a key isthmus between the Peloponnese and the Greek mainland.  It was destroyed by war with Rome in 146 B.C.  It was not rebuilt until 44 B.C. and then as a Roman city.  Its cultural diversity and the Roman propensity to allow diversity of religious expression meant that Christianity could receive a hearing.  Due to its location, and as a port town, wanton sexuality would have been common.

Paul is thought to have written at least four letters to Corinth.  The first letter is lost.  Paul refers to this letter in verses 5:9-10. (That is a particularly heavy passage that I will need to address in the future, but it is outside of the current topic.) This second letter, the first Canonical letter, was written in response to questions written to Paul by the Church in Corinth.  Specific issues are addressed because specific questions were asked.  Understanding the mind of the ancient Corinthian is probably not that difficult to understand, as many of the same heretical positions held in those days are seen today.

The first passage above has two very interesting items worth mention.  To those sanctified in Christ Jesus is very clearly and distinctly written in the past tense.  This is completed action.  The theology of works righteousness has absolutely no ability to deal with this phrase.  The view that we are simultaneously both sanctified and being sanctified is a foreign notion outside of reformed circles.  And yet, how else can we deal with this particular phrase?  The other item is that they are called to be saints.  Let me refer you back to the orange paragraph above.  Yes, these same Corinthians are called to be saints.  This idea fits with the concept of sanctification quite easily, and yet it strikes our pious ears as strange. 

One of the most important things to understand is that there are two conversations occurring in the New Testament.  The first conversation is evangelical, proclaiming the Gospel of Jesus Christ’s redeeming work on the cross.  That conversation is with those who have not yet heard or responded to the Gospel.  The second conversation is prophetic.  This is instruction to those already in the covenant community.  There is a third conversation, but it is more subtle to detect.  It is the conversation to those who are in the covenant community, but are not true believers.  In that case, the conversation is all Law.  The primary goal of 1 Corinthians is to speak to those already in the covenant community.  Secondarily, there is a conversation to (or about) those in the covenant community who are not true believers.  I don’t want to belabor this point, but keep it in mind as we plow through those key chapters.

Only let each person lead the life that the Lord has assigned to him, and to which God has called him. This is my rule in all the churches. Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God. Each one should remain in the condition in which he was called. Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ. You were bought with a price; do not become bondservants of men. So, brothers, in whatever condition each was called, there let him remain with God. (1 Corinthians 7:17-24 ESV)

There are many interesting parts to this passage, but I want to focus on just one before we leap on to chapter 12.  Paul is giving his rule about Christian living in the context of the Law.  In other words, this is more of the Jew/Gentile differentiation discussion on the surface, but the issue goes deeper as we shall soon see.  The point Paul is making is that we are all now bondservants of Christ.  This is tough language for many, I’m sure.  But, it is there in the text as plain as day.  We were bought with a price.  A price.  Let’s look for a moment at that price.  God, the most Holy, the Almighty, the Creator, condescended to become man, to be fully man, to place Himself under the curse of Adam, to place Himself under the Law.  It’s not as if it was any particularly difficult thing for God to keep His own Law, but that He condescended to place Himself under it?  That, my friends, is huge.  And then, He did this so that He could be the perfect sacrifice that would satisfy his Just indignation against us, not only washing away our sin for all time, but reconciling us to Him, (remember the post on propitiation) repairing our relationship with God as if we had never sinned.  How do we connect the dots between our own lives and this wonderful and precious gift?  That is what the Holy Spirit does.  And we will discuss that, again, when we come to the end of this series.  At that time, we will look carefully at the eleventh chapter of both canonical letters to the church in Corinth.

1 Corinthians 12

Now concerning spiritual gifts, brothers, I do not want you to be uninformed. You know that when you were pagans you were led astray to mute idols, however you were led.  Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit. (1 Corinthians 12:1-3 ESV)

This is an interesting verse.  We have to wonder if Paul means that there is no room for deceivers.  But, first things, first.  The Greek really doesn’t say gifts, we just make an assumption from the fact that it seems to be the context of that word in chapter 14.  The Greek word used is a plural form of the adjective spiritual, and our translators supply the best English noun for the context of these passages, in their eyes.  Now, does this mean that the first three verses are talking about any specific spiritual gift?  What are spiritual gifts?  Why are the Corinthians so bothered about this subject?

Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone. To each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are empowered by one and the same Spirit, who apportions to each one individually as he wills. (1 Corinthians 12:4-11 ESV)

This passage is used as an argument for several things that we experience in the church today.  Let us discuss the passage slowly, phrase by phrase.  There are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone.  This is a key point.  All of these gifts come from God.  There is nothing in this passage about who will have them, that you must have them, that having a particular spiritual gift makes you more beloved of Jesus than the saint sitting next to you.  This was a good deal of the gist of the argument that Paul is making to these Corinthians. To each is given the manifestation of the Spirit for the common good.  What is your gift?  Is that what this section is asking?  Absolutely not!  Paul is emphasizing that all members of the body of Christ are members of the body of Christ.  As such, Christ considers all parts of his covenantal body exceedingly valuable.  But more than that, these gifts, the manifestations of the Spirit, are given for the common good.  These gifts are not for a display of power, but rather they should provide benefit of the whole of the body. All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.  So, each of us receives what the Holy Spirit gives us.  Now, here is the most important point that I want to make from this passage.  So far, there is no discussion of shelf life, perseverance of the gifts throughout this present evil age, perseverance of a particular gift throughout a particular person’s life.  The context of the passage says only that the Spirit will provide what the body of Christ requires.  We shall see this theme developed more as we move forward.

     For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.

     For the body does not consist of one member but of many. If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many parts, yet one body.

     The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” On the contrary, the parts of the body that seem to be weaker are indispensable, and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, that there may be no division in the body, but that the members may have the same care for one another. If one member suffers, all suffer together; if one member is honored, all rejoice together.

     Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? But earnestly desire the higher gifts.

And I will show you a still more excellent way.  (1 Corinthians 12:12-31 ESV)

As you read this section again, focus on that last line for a moment.  And I will show you a still more excellent way.  There will be further instruction on this topic, but let’s go over what we have thus far. But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many parts, yet one body….  For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.  This is exactly the point we were hinting about in the prior section.  Why did I bring it up in the first section when Paul does it in this section?  Because when we hear about 1 Corinthians 12, they rarely continue on to this section.  We cannot exercise a snobbery of gifts, an idolatry of gifts, if we believe that regardless of gifts, we are all the same, members of the body of Christ.

This is the main point of Chapter 12.  While it is easy to get caught up in the discussion of spiritual gifts, Paul is emphasizing that we all are a member of the body of Christ.  Review the main points of Chapter 12 in light of the three rules. Was it all about Jesus?  Absolutely.  All of the spiritual gifts are given why?  To each is given the manifestation of the Spirit for the common good.  Have we contradicted ourselves?  No.  We have not tried to make claims that are not actually in the text.  We are reading the whole passage so that this discussion remains in the context of Paul reprimanding the Corinthians.  Remember, Paul wrote this letter to answer specific questions, to teach, to instruct, (in other words to prophesy,) to reprimand and to return order to worship in the Church of Corinth.  Is Paul contradicting what Jesus said about the Holy Spirit?  In so much as the gifts are used in the context of John 16, clearly not.  The Holy Spirit will come to be the Helper, who will convict the world concerning sin, and righteousness and judgment, then He will declare the things that are to come concerning Jesus.  The Law and the Gospel.  He will declare the Law that convicts us, and then declare the Gospel and what is to come concerning Jesus.  So, as long as the gifts of the Spirit are convicting the world concerning sin, and righteousness and judgment, or declaring what things are to come concerning Jesus, they are operating for the common good.  Do you see how these two parts fit together?  They must fit together because both are scripture.  This is why Paul is harping on order in the next section.  Without order, who can benefit from this instruction (or prophesy?)

In the next post, we will be discussing tongues once again.  Remember the three rules as we go through Chapter 14. 

--Ogre--

To my Pentecostal brothers and sisters, part 4

It is amazing how many people start a series, and then how few persevere to the end.  It is clear that knowing what the Bible actually says is low on the priorities of many.  Hebrews has a bit to say about perseverance, but that series will continue shortly!  Today, we will dive back into the middle of Peter’s Pentecost sermon.  So, those of you who will persevere, let's go!

“Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it. (Acts 2:22-24 ESV)

This is setting up our next Old Testament quote.  I want you to notice the type of argument we have here.  Is Peter talking about his own experience?  Is Peter discussing what Jesus did and does in his life?  Is Peter giving any sort of testimony in the modern sense?  No?  He is giving a legal testimony for sure.  He is playing the part of eyewitness.  He is talking about Jesus.  See how the rules we are using come straight out of the text?  Peter is the author of rule 1 in a sense.  It’s not about you, it’s not about me, it’s about Jesus.  What is more, Peter is appealing at the start of this proof to common historical knowledge.  The crowd knows about Jesus and what he did on this earth and that he was killed.  Now, he is going to prophesy concerning the Old Testament scripture explaining how Jesus fulfilled prophesy.

For David says concerning him, “‘I saw the Lord always before me, for he is at my right hand that I may not be shaken; therefore my heart was glad, and my tongue rejoiced; my flesh also will dwell in hope.  For you will not abandon my soul to Hades, or let your Holy One see corruption.  You have made known to me the paths of life; you will make me full of gladness with your presence.’ (Acts 2:25-28 ESV)

The quote is Psalms 16:8-11.  We know that David wrote at least half of the Psalter.  This particular Psalm is attributed to David.  When the Jews first heard this Psalm, they assumed that David was talking about himself.  It is Peter, not Paul, not Calvinists nor Lutherans, but Peter, who contextualizes this passage to be referring to Jesus Christ.  Then, remarkably, Peter explains his reasoning to us.

“Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. For David did not ascend into the heavens, but he himself says, “‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies your footstool.”’ Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.” (Acts 2:29-36 ESV)

The quote is Psalms 110:1.  This is a big time important Psalm, and is quoted often elsewhere in the New Testament (Hebrews in particular, the Melchizedek reference.) Back to Peter.  Point one: David is dead and David is still in his tomb.  Point two: Since God swore an oath to David that one of his descendants would attain the throne of heaven.  This is called the Davidic Covenant, and we can find it in 2 Samuel 7.  Point three: David foresaw and spoke about the resurrection of Jesus, that he was not abandoned to Hell, that his body did not rot.  This is heavy news.  As remarkable as it is for us to believe in our day, the Jews who are listening are listening to the actual eyewitnesses to the resurrection, men who have seen the Risen Lord.  And Peter, rather than even talking about his experience with Jesus, is using scripture to prove that Jesus is exactly who He said that He was.  Point four: Since Jesus truly is at the right hand of God, He is pouring out the Holy Spirit right now in your very presence!  Now, notice that Jesus pours out the Holy Spirit as the Father had promised.  Remember rule 2.  Does this contradict or reinforce what we have studied thus far?  Remember rule 3.  Is this consistent with what Jesus said in John 14-16?  The answers should be obvious to you, a resounding yes to both questions.  Point five: Jesus isn’t coming back until the enemies of Jesus are His footstool.  We can argue this point in a number of ways, and I want to do that in a moment.  Let’s finish the passage.  Point six:  Let all of Israel know, Jesus, whom you crucified, is Lord and Christ.  Christ is not a name, but a title.  We can assume that this title is either synonymous with messiah or is contextualized to be synonymous with messiah.  Either way, how was that for a guilt trip?  And, Peter says, therefore know for certain.  Therefore, based upon the historical events to which the apostles testify and the Old Testament prophesies that are thus fulfilled, know for certain that Jesus is Lord and Christ.  That, my friends, is how you do evangelism. 

I want to make a brief aside concerning the accusation of some protestant liberals that this type of appeal is arrogant.  Peter made no appeal to experience or warm and fuzzy feelings, he just beat them over the head with facts.  It is not arrogance to talk about the deeds of someone else, deeds that have witnesses and proofs.  It is very arrogant to assume that the experience of warm fuzzy feelings we might have actually have any power to impress and convert anyone else.  Surely, this must seem obvious after watching Peter do evangelism this way.  Was Peter successful?  Look at verse 41 again.  3000 souls were added that day.  Have you ever seen such a one day haul?  Really?  People who were truly converted?  3000 Jews?

Now, let’s leave our topic of the Holy Spirit for just a moment and go back to point five above.  Jesus isn’t coming back until the enemies of Jesus are His footstool.  When will this occur?  First of all, we don’t know.  Secondly, the eschatology of this section is pretty thin to infer very much. (You can read the whole of Psalm 110 to see more of the context of that quote.) What we can say is that when Jesus comes back, he will already be victorious.  Now, let’s look at this another way.  Jesus was already victorious when he sat down.  Jesus was already victorious over death.  The enemy reigns over the dead, death being our ultimate penalty for sin.  Jesus has already defeated death through His sinless life, death, resurrection and ascension. (Not to be lost in this thought is the transfiguration and the appearance of Jesus after his resurrection.  These are two glimpses at His resurrected, transformed, transfigured, glorified body.) But the issue here is end times.  We are already in the last days.  Jesus might come back at any moment.  In fact, when you read the rest of the New Testament, notice how they expect it could happen at any minute.  As true as it was in that day, it remains true today.  If we stay on this planet for another ten thousand years, it will still be exactly the same.  Does this line of thinking change our view from the last post of the timing of the prophesy of sons and daughters?  Not really.  Who is to say that this has not occurred?  Who is to say that we might not see more of this still?  Who is to say that when we hear the Word proclaimed and receive the Sacraments, that we are not witnesses to these events?  That is why I think it is important to get your eschatological passages sorted out.  What is it that a passage means?  But, more than that, what is it that a passage cannot possibly mean, because that would contradict all these other passages?  That is how you should study the Bible.  Those three rules always work.

We are finished with Acts 2 for now.  In the next posts, we will dive into 1 Corinthians 12 and 14, once again.  We need to do this because other than Acts 2, these passages are the ones most abused by the charlatans who would teach you another gospel about another Jesus. (2 Corinthians 11.)

--Ogre--