Rich Nelson Uncategorized

76: James – Introduction & Faith and Works — James 2:14-3:18

Get Ready

James is the first New Testament letter addressed to the believers generally, rather than a specific church or individual. Most scholars also believe it is one of the earliest New Testament letters to be written, though, ironically, it is one of the last documents to be included in the official canon of the New Testament.

Author

According to most authorities “James” is Jesus’ brother (not James, the brother of John, who was martyred before this letter was written). Even though he was not a disciple while Jesus was alive, he became a believer after Jesus’ ascension [1 Cor 15:7], and was a leader of the Jerusalem church by the time Paul returned from his initial missionary journey and the Council dealt with the question of circumcision for Gentile Christians [Acts 15]. 

Dates for the letter range from as early as A.D. 45-50 to A.D. 62, when James was martyred. Most scholars interpret “the twelve tribes in the Dispersion” as referring to Jewish Christians who left Jerusalem after the stoning of Stephen [Acts 7:54-60], not scattering after 70 when Rome destroyed the temple and the city.

Context

The church had been expanding for the past 15-20 years, and had spread throughout the eastern Mediterranean region. But followers of Christ were constantly under pressure, from Jews and Romans as well as others, to compromise their faith and conform to the pagan culture. 

The author was concerned especially about the way Christians were treating one another and way they were perceived by the very people who needed to see the truth of the Gospel. Believers were looking and behaving just like everyone else – there was no evidence of the effect their faith had on their lives.

Structure

Like Hebrews, this book is not so much a letter as a written sermon. It does have a greeting and closing like the other letters, but its main section is much more like a formal lecture. James focuses on three primary issues:

  • Fairness or impartiality – faith leads to honoring all people equally, regardless of their status or wealth, and to meeting the needs of others.
  • Wisdom and speech – believers demonstrate their faith by speaking positively, without anger, hypocrisy, malice or judgment.
  • Wealth and generosity – trust in God leads to generosity and avoids hoarding money and possessions as well as unfair treatment of those less fortunate.

James concludes with exhortations on patience and prayer.

Major Themes

James puts his purpose statement at the end of his letter: If anyone among you wanders from the truth and is brought back by another, you should know that whoever brings back a sinner from wandering will save the sinner’s soul from death and will cover a multitude of sins, [5:19-20]. He wants to build up the church by helping believers help one another.

The major problem, according to James, is compromising or being friends with the world and he puts it in very strong language: Do you not know that friendship with the world is enmity with God, [4:4]. His solution is equally direct: Submit yourselves therefore to God. Resist the devil and he will flee from you. Draw near to God and he will draw near to you, [4:7-8]. He tells his readers to cleanse their hands, purify their hearts, lament and mourn and weep, and humble themselves, and God will exalt them, [4:9-10.

The author also deals with three specific concerns:

  • Partiality – evidently many believers were favoring some people over others – people with status were treated better than poor people. James said, if you show partiality, you commit sin and are convicted by the law as transgressors, [2:9]. Believers should fulfill the “royal” law and love their neighbor as themselves.
  • Wealth – James also called out wealthy people who were hoarding money and possessions and oppressing poor laborers, [5:1-4].
  • Works – if Christians look and act just like everyone else in the culture, non-believers cannot see that faith changes lives and brings a new relationship with the living God. Again, James uses blunt language: Just as the body without the spirit is dead, so faith without works is also dead, [2:26].

James deals with patience and prayer in two mini-sermons that conclude the letter:

  • He acknowledges that Christians are suffering, that most of them are struggling economically, socially and spiritually. He encourages them to be patient: As an example of suffering and patience, take the prophets who spoke in the name of the Lord. Indeed, we call blessed those who showed endurance, [5:10-11].
  • He also emphasized the importance of prayer: Are any among you suffering? They should pray. Are any cheerful? They should sing songs of praise, [5:13], and the prayer of the righteous is powerful and effective, [5:16].

Get into the Word

1. Who wrote this book? What do we know about this person? What is unusual about his position in the early church? What major issue was he involved in deciding? When was this book probably written? 

2. What was the situation of the church at this time? Who was persecuting Christians? What was the author’s major concern with the conduct of the believers? Why was this important to the writer? To the early church?

3. How is this book organized? How is it similar to the previous book? What issues does the author deal with? Why do you think he writes about these issues and not others?

4. Why did the author write this book? What objective does he hope to accomplish? What is the primary problem facing the church? What solution does he suggest for the Christ-followers? How do you suppose his readers reacted to this direction? How do you respond?

5. What concerns does the writer address? How does he describe them? What does he tell believers to do about each of these concerns? How do these concerns relate to the message of the Gospel?

6. What two issues does the author deal with at the end of this book? Why are they important to Christians? To the church? How do you think the readers responded to this direction?

Note . . .

Paul vs James

Martin Luther called this book a “letter of straw,” but he was not the only scholar to question the apparent theology of the book (in fact it was one of the last books to be included in the New Testament).

The argument is that Christianity teaches that we gain salvation only by God’s grace through our faith in Christ’s sacrifice on the cross. We cannot “earn” salvation by any action or “work” we do.

James appears to teach that we can be “justified by works,” [2:21]. The critical passage is, You see that a person is justified by works and not by faith alone, [2:24]. But he is actually saying that our “works” are the evidence for our faith. Try reading that passage above as: You able to see our changed life by our work, not by what we say we believe.

76: Faith and works – James 2:14 – 3:18

Get Ready

When you see a card trick or a magic act, how do you respond? Do you enjoy the entertainment of the trick or the sleight-of-hand itself? Or do you try to figure out how the person accomplished the feat, even though you could not see everything that was happening?

The Word

214 What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? 15 If a brother or sister is naked and lacks daily food, 16 and one of you says to them, “Go in peace; keep warm and eat your fill,” and yet you do not supply their bodily needs, what is the good of that? 17 So faith by itself, if it has no works, is dead. 

18 But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I by my works will show you my faith. 19 You believe that God is one; you do well. Even the demons believe—and shudder. 20 Do you want to be shown, you senseless person, that faith apart from works is barren? 21 Was not our ancestor Abraham justified by works when he offered his son Isaac on the altar? 22 You see that faith was active along with his works, and faith was brought to completion by the works. 23 Thus the scripture was fulfilled that says, “Abraham believed God, and it was reckoned to him as righteousness,” and he was called the friend of God. 24 You see that a person is justified by works and not by faith alone.
25 Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road? 26 For just as the body without the spirit is dead, so faith without works is also dead. 

3Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness.
2 For all of us make many mistakes. Anyone who makes no mistakes in speaking is perfect, able to keep the whole body in check with a bridle. 3 If we put bits into the mouths of horses to make them obey us, we guide their whole bodies. 4 Or look at ships: though they are so large that it takes strong winds to drive them, yet they are guided by a very small rudder wherever the will of the pilot directs. 5 So also the tongue is a small member, yet it boasts of great exploits.

How great a forest is set ablaze by a small fire! 6 And the tongue is a fire. The tongue is placed among our members as a world of iniquity; it stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell. 7 For every species of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species, 8 but no one can tame the tongue—a restless evil, full of deadly poison. 9 With it we bless the Lord and Father, and with it we curse those who are made in the likeness of God. 10 From the same mouth come blessing and cursing. My brothers and sisters, this ought not to be so. 11 Does a spring pour forth from the same opening both fresh and brackish water? 12 Can a fig tree, my brothers and sisters, yield olives, or a grapevine figs? No more can salt water yield fresh. 

13 Who is wise and understanding among you? Show by your good life that your works are done with gentleness born of wisdom.
14 But if you have bitter envy and selfish ambition in your hearts, do not be boastful and false to the truth. 15 Such wisdom does not come down from above, but is earthly, unspiritual, devilish. 16 For where there is envy and selfish ambition, there will also be disorder and wickedness of every kind.
17 But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. 18 And a harvest of righteousness is sown in peace for those who make peace. NRSV

Get into the Word

1. What aspect of faith is James talking about? How does he state the issue? What is the problem with no action? What example does he use? How would his readers relate to this? How do you relate?

2. Why are actions (or “works”) important to James? What do they demonstrate? How does he describe faith without action? What does he say about believing in God? Who else believes? How do they respond to this belief?

3. What examples does James provide to underscore his point about actions? Why do you suppose he chose these examples? How do they validate his argument?

4. What advice does James start this chapter with? Why do you think he feels this way about teachers? What is the primary “mistake” James presents in verse 2? What other images does he use to explain the role of speech? 

5. How does James see wisdom? How does it affect a person’s actions? What is the source of wisdom? What does it show about you?









Get Personal

How are your “works” making your faith visible to other people? How has God helped you demonstrate your faith to others?

Notes . . .

2:14. What good is it — the Greek word actually means “advantage,” “value” or “profit.”
Works — the Greek word means work or “effort.”
Can faith save you? — James is talking about the claim of faith with no evidence of a changed life, not faith as the means of salvation. He makes this clear in his example of a person needing food and clothing and the reference to demons [2:19]. 
2:18. Show you my faith — God can see a person’s attitude, but we can see only a person’s actions (“works”), which are evidence of the person’s attitude or faith. 
Jesus predicted that faith would include action: Very truly I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, [John 14:12]. 
2:20. Senseless person — the Greek word actually means “hollow man.”
2:21. The declaration is in Genesis 15:6, the story of the sacrifice of Isaac is in Genesis 22.
2:25. Joshua 2 records Rahab’s actions and Joshua 6 reveals the result: she and her family were sparred when the Israelites destroyed Jericho.

3:1. Teachers — the Bible consistently pictures teachers as having special responsibility along with serious consequences for false teaching, [check Rom 2:21-24, Luke 6:37, Acts 20:26-27, Heb 13:17].
3:5. Tongues — the tongue is one of the most common symbols in the Bible for a person’s attitude or “heart” and a sign of a person’s relationship (or lack of one) with God. Some examples are: Psalm 34:13-14, Proverbs 13:3, 1 Peter 3:10 [actually paraphrasing the several Old Testament verses].
3:11-12. James draws on some of the same images Jesus used to explain how a person’s actions reveal the attitude that can’t be seen, [Matt 7:16-20 and Luke 6:43-45].
3:13. Who is wise —Jeremiah quotes God: Let not the wise man gloat in his wisdom. . . . Let them boast in this alone: that they truly know me and understand that I am the Lord, [Jer 9:23-24]. And Jesus says, anyone who listens to my teaching and obeys me is wise, [Matt 7:24]. James also is consistent with the other New Testament authors on this point — check Gal 6:4-5, Phil 1:27-28, 1 Peter 2:12 and 3:16.

Memory Verse
For just as the body without the spirit is dead, so faith without works is also dead, [James 2:26].

Next Lesson
Peter: Living and suffering as believers.

Rich Nelson Uncategorized

75: Hebrews – Introduction & Christ is our great high priest — Hebrews 7:11-8:7

Get Ready

Hebrews is the book that links the Gospel to Jewish history and Scripture. The author takes two thousand years of history and ritual and prophecy and applies it to the person and work of Jesus Christ: he is the way to reconnect with God, the truth about God and his purposes, and the life we have with God.

Author

Hebrews is the only New Testament letter with no identification of the author or the intended recipient.

Many early church leaders thought the Apostle Paul wrote this letter. However, Paul identifies himself in every other letter. Further, the style and focus on Christ’s fulfillment of the Jewish sacrificial rituals differ from the focus of Paul’s letters.

Most scholars date this book between 65 and 70, because the author speaks to a group of established believers (the present time is contrasted to the earlier days) and writes as if sacrifices are still being carried out in the temple in Jerusalem. The temple was destroyed, ending sacrifices, in 70 when Rome destroyed the city.

Context

The probable date (above) puts this letter in the second generation of the church. The author’s frequent references to the recipients’ former faith and behavior and sufferings [10:32-34] supports this conclusion. The audience is now “drifting” and “falling” away [2:1, 3:2], is “dull in understanding,” [5:12], and evidently not regularly meeting together [10:25].

The audience is probably a group of Jewish Christians. The author uses many Old Testament passages in a manner that assumes the readers are familiar with them. In addition the author writes with a familiarity with the group, especially in the ending.

Many scholars believe the intended audience is in Rome: they interpret, Those from Italy send you greetings, [13:24], to mean the author was with believers who had been in the city. In addition, an early leader of the Roman church, Clement, references the letter in 95.

Structure

Hebrews is the most formal and literary book in the New Testament. The author calls it my word of exhortation, [13:22]. The Greek word for “Exhortation” is also used for a sermon [Acts 13:15], and this book reads like a sermon in written form. 

The author includes an exhortation after each of the three main arguments:

  • Jesus Christ is God’s unique son – he is the complete expression of God’s revelation and equal in all aspects to the Father.
  • Jesus Christ is the great high priest – he has completely fulfilled all the requirements of the Mosaic Law, including the complete and eternal sacrifice for human sin.
  • Faithful obedience is our response to Christ’s action on our behalf – Let us hold fast to the confession of our hope without wavering, for he who has promised is faithful, [10:23]

Major Themes

Jesus Christ is the fulfillment of the Old Testament rituals and prophecies.

Throughout the book the author links Christ to the Old Testament prophecies of the Messiah and compares Christ to the Old Testament priests and sacrifices:

  • Christ is God’s Son. Jesus is greater than the angels, God has anointed him and given him this throne. Jesus is a full and equal partner in creation [1:4-14]. The author then exhorts the reader to pay attention and to not harden your hearts as in the rebellion, [3:8 – a reference to the Israelites’ rebellion against God and Moses in the wilderness].
  • Christ is the great high priest. Before Jesus, the Jews had a high priest from the line of Aaron (Moses’ brother), but they were all mortal. Jesus is a priest forever, according to the order of Melchizedek, [4:6 – Melchizedek was a priest-king who blessed Abraham in Gen 14:17-20].
  • Christ is the ultimate sacrificial “lamb.” The human priest stands day after day at his service, offering again and again the same sacrifices that can never take away sins. But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, [10:11-12].

The author then calls on the reader to persevere in their faith: Now faith is the assurance of things hoped for, the conviction of things not seen, [11:1]. He then provides a list of examples of faith from Jewish history (see sidebar).

The final section describes a life of faith with a variety of exhortations, including:

  • Pursue peace with everyone, and the holiness without which no one will see the Lord, [12:14].
  • Give thanks, by which we offer to God an acceptable worship with reverence and awe, [12:28].
  • Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it, [13:5].

Get into the Word

1. Who wrote this book? Who was thought to have written this book? When was the book written? What clues lead to this time frame?

2. Who was the intended audience for this book? What clues do we have about the probable recipients? Where were they probably living? What was their situation at the time? What problem was the author trying to address?

3. How is this book organized? What type of work is it? How does the author describe this book? What are the major sections of the book? Who is the major subject in this book? What aspects of this person’s character does the writer illuminate? What is his relationship to Jewish history? To Jewish ritual? To us?

4. What is the major theme of this book? What points does the author use to explain and support the primary message of the book? What does the writer encourage the reader to do as a response to each major conclusion? How do you suppose his readers reacted to these exhortations?

5. How does the writer link the arguments of the book to the lives of his readers? What is the primary “So what” message? How should a reader respond to Christ’s life and work? How should we? What types of practical advice does the author provide?

Bible Trivia
Faith “Hall of Fame”
The author of Hebrews defines faith [in chapter 11] but also gives several examples of faithful actions from Jewish history:
Abel offered a more acceptable sacrifice.
Enoch pleased God and did not experience death.
Noah was spared from the great flood (along with his family).
Abraham obeyed and moved to the land God promised.
Isaac invoked blessings for the future.
Jacob blessed each of the sons of Joseph, and made mention of the exodus of the Israelites.
Moses’ parents hid him to keep him alive; and Moses kept the Passover and led the people out of slavery.
Rahab received the Israelite spies in peace.
And . . .
Gideon, Barak, Samson, Jephthah, David, Samuel.

75: Christ is our great high priest – Hebrews 7:11-8:7

Get Ready

How do you respond to new ways of doing things or new technology? Are you an “early adapter” who is one of the first to try the new thing? Or are you one who waits until the new thing has thoroughly proven itself and all the bugs have been worked out?

The Word

711 Now if perfection had been attainable through the levitical priesthood—for the people received the law under this priesthood—what further need would there have been to speak of another priest arising according to the order of Melchizedek, rather than one according to the order of Aaron? 12 For when there is a change in the priesthood, there is necessarily a change in the law as well.
13 Now the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar.
14 For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests. 

15 It is even more obvious when another priest arises, resembling Melchizedek, 16 one who has become a priest, not through a legal requirement concerning physical descent, but through the power of an indestructible life. 17 For it is attested of him,

“You are a priest forever,
according to the order of Melchizedek.” 

18 There is, on the one hand, the abrogation of an earlier commandment because it was weak and ineffectual 19 (for the law made nothing perfect); there is, on the other hand, the introduction of a better hope, through which we approach God. 

20 This was confirmed with an oath; for others who became priests took their office without an oath, 21 but this one became a priest with an oath, because of the one who said to him,

“The Lord has sworn
and will not change his mind,
‘You are a priest forever’”— 
22 accordingly Jesus has also become the guarantee of a better covenant. 

23 Furthermore, the former priests were many in number, because they were prevented by death from continuing in office; 24 but he holds his priesthood permanently, because he continues forever. 25 Consequently he is able for all time to save those who approach God through him, since he always lives to make intercession for them. 

26 For it was fitting that we should have such a high priest, holy, blameless, undefiled, separated from sinners, and exalted above the heavens. 27 Unlike the other high priests, he has no need to offer sacrifices day after day, first for his own sins, and then for those of the people; this he did once for all when he offered himself. 28 For the law appoints as high priests those who are subject to weakness, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever. 

8Now the main point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in the heavens, 2 a minister in the sanctuary and the true tent that the Lord, and not any mortal, has set up. 3 For every high priest is appointed to offer gifts and sacrifices; hence it is necessary for this priest also to have something to offer. 4 Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. 5 They offer worship in a sanctuary that is a sketch and shadow of the heavenly one; for Moses, when he was about to erect the tent, was warned, “See that you make everything according to the pattern that was shown you on the mountain.” 6 But Jesus has now obtained a more excellent ministry, and to that degree he is the mediator of a better covenant, which has been enacted through better promises. 7 For if that first covenant had been faultless, there would have been no need to look for a second one. NRSV

Get into the Word

1. How does the author link the “priesthood of Levi” and the Mosaic Law? What does the writer say about the ability of the law to achieve its purpose? What consesquence does this have for the priesthood? How does the author support this assertion?

2. How is Jesus as the new High Priest different than the Levitical priests? What qualifies Jesus’ to be the new High Priest? By whose authority? 

3. How does the author compare the Mosaic Law and Levitical priests with Jesus’ sacrifice and resurrection and his role as our High Priest under the new covenant? How is Jesus a “better hope?” What is he able to do that the other priests cannot? Who guarantees our hope?

4. How does the author describe Jesus in the “main point?” What differences does the author point out between Jesus and all the previous High Priests? What is different about the “sanctuary?” What does the writer use from the story of Moses to underscore these differences? How is this a “better” covenant?







Get Personal

How does God help you to “see” the reality of Christ’s ministry in your life? How often do you find yourself looking at the “shadow,” or perhaps living as if the “old covenant” still operated? 

Notes . . .

7:11. Levitical priesthood — Mosaic Law required that the priests for Israel be from the tribe of Levi, and the high priest must be descended from Aaron, Moses brother.
Melchizedek — the name means “king of righteousness (or justice).” As the author points our, he was an ancient king of “Salem” which is usually thought to be Jerusalem. Salem means “peace” or “peaceful” so Melchizedek was a king of righteousness and peace. [The original story is at Gen 14:17-20.] 
7:17. The author is quoting Psalm 110:4: The Lord has sworn and will not change his mind, “You are a priest forever according to the order of Melchizedek.”
7:12. Change in the law — the writer argues that both the Mosaic Law and the Aaronic priesthood must be changed because of Jesus. His sacrifice on the cross and resurrection dealt fully and completely with sin, whereas the law and the priests who administered and served it did not. In fact the Old Testament talked about the replacement of the law and the priesthood.

Jesus’ covenant and priesthood define how God will relate to his people from now on [see verse 19].
7:18. Abrogation — literally “setting aside.”
7:25. Once and forever — the original Greek gives particular emphasis and includes the concepts of “completely” and “absolutely.” It underscores the author’s point that Jesus Christ has the only complete and final answer to sin — he is the only “way” to a full relationship with God.
8:3. Something to offer — Jesus told the disciples, My flesh is true food and my blood is true drink, [John 5:56].
8:5. Shadow — also translated “pattern” – the Jewish temple was like the heavenly one, but did not have the true substance, just as a shadow represents but is not the actual person.
Warned — the details are at Exodus 25:40.
8:6. Better covenant — God told Jeremiah, I will put my laws in their minds and write them on their hearts, [Jer 31:33, Hebrews includes this reference at 8:10].

Memory Verse
Now faith is the assurance of things hoped for, the conviction of things not seen,
[Hebrews 11:1].

Next Lesson
James: Faith and works.

Rich Nelson Uncategorized

74: Philemon — Introduction & Paul’s plea for a slave — Philemon 1-25

Get Ready

The last of Paul’s letters is one of the most unusual books in the Bible. It is a very personal letter from Paul to a “dear friend and co-worker” pleading on behalf of an escaped slave named Onesimus, who is a Christian and who has served Paul in prison in Rome.

Author

While there is no question that Paul wrote this brief letter, some authorities, almost from the beginning, have argued about the value of the letter and its place in the New Testament canon. There is no theology, no direction for Christian living, no guidance for church leaders, nor any encouragement to spread the Gospel. There is only Paul’s personal and humble appeal to Philemon regarding his slave, Onesimus.

But the letter shows us a very personal look at Paul and his feelings about how believers should relate to one another, regardless of their respective position or status in the larger world. The character and values that Paul displays are as important today as they were in the first century.

Context

Paul probably wrote this letter at the same time as his letter to the Colossian church, during his imprisonment in Rome (60-61 CE.).

Philemon was a leader and host of a house church in Colossae and a “dear friend and co-worker” of Paul. One of Philemon’s slaves, Onesimus, ran away (and probably stole some money in the process). Evidently he met Paul, who converted him to Christianity. He became an effective associate to Paul, who referred to him as “my child.”

Paul would have liked to keep Onesimus with him to continue spreading the Gospel; but Roman law provided very harsh penalties for escaped slaves – and anyone who harbored them. Further, keeping the slave would disrupt his relationship with a fellow believer. Paul knew returning Onesimus to Philemon was the only way to set things right. He sent the slave and this letter with Tychicus to Colossae.

Structure

Paul opens this very short letter with a greeting and praise for Philemon. The bulk of the letter is Paul’s plea for Onesimus, which is followed by some personal greetings and a blessing.

Major Themes

Paul actually is making two pleas in this letter.

  • On the surface he is appealing to Philemon to accept Onesimus back into his service and back into the Christian community in Colossal. He bases his appeal on their relationship as Christians: If you consider me your partner, welcome him as you would welcome me. If he has wronged you in any way, or owes you anything, charge that to my account, [Phm 17-18]. He even notes he is writing this in his own hand.
  • But Paul is also requesting that Philemon release Onesimus and allow him to return to serving him in Rome. He grounds this appeal in the work of spreading the Gospel: I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the Gospel, [Phm 13]. He also says: Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ, [Phm 20].

This letter also displays Paul’s humility. Even though he believes he could order Philemon to accept Onesimus, Paul says I would rather appeal to you on the basis of love – and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus, [Phm 9]. He also says, I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced, [Phm 14].

Get into the Word

1. Who wrote this letter? What is unusual about the letter? Why do some question if it belongs in the Bible? Why is it included?

2. What is the situation that this letter deals with? Where does this take place? Who are the major characters in this incident? What are their roles in the church? In the larger society?

3. When did Paul probably write this letter? Where is he at the time? What is his situation? What does Paul do to try to resolve the situation? Who is involved? Why does Paul take the action he does? What might happen if the situation is not successfully resolved?

4. How does Paul organize this letter? What is he asking Philemon to do? How does Paul explain his request? How does he anticipate a possible objection from Philemon? How do you suppose Philemon felt about getting Paul’s letter? How might you have felt if you had been involved?

5. What is Paul asking of Philemon on a deeper level? Why do you think Paul asks for this “benefit”? What role does Paul want Onesimus to play in his work? How do you think Philemon reacted to this request?

6. What else does this letter show about Paul and the early church? How would you describe Paul’s attitude toward Philemon? Toward the church? 

Bible Trivia:

Onesimus means “worthless” or “without benefit” in Greek.
Paul is making a play on words when he describes the slave in v. 11, and then asks for “this benefit” in v. 20.

Notes: The Bible and Slavery

Slavery was a part of human culture throughout the period of time covered by the Bible. In fact, God blessed Noah’s sons, Shem and Japheth, and said Canaan, the son of Ham, would be their slave because Ham looked at Noah’s drunken nakedness [Gen 9:25-27]. The Israelites were slaves in Egypt prior to the Exodus, and then slaves in Babylon after the fall of Israel. In the New Testament, Jesus refers to slaves in several of the parables.

Slavery was an integral part of the culture; it was the foundation of the Greek and Roman economy in Paul’s time. The early church included slaves as well as free people in every commu-nity. Neither Jesus nor Paul advocated for any change in this situation. 

But both Jesus and Paul presented the Gospel, which radically changed the believer’s relationship to God. This change was greater and more important than any social, political or cultural change in a person’s status in this world.

While we cannot know for certain Paul’s personal view of slavery, we do know that he encouraged all believers to behave toward one another as citizens of God’s kingdom where there is no longer Jew or Greek, there is no longer slave or free, there is no longer male or female; for all of you are one in Christ Jesus, [Gal 3:28].

74: Paul’s plea for a slave — Philemon 1-25

Get Ready

How would you respond if you found something you knew was important or valuable to another person, but keeping it would really help you in your current situation? Would you return it as soon as possible without condition? Or might you try to get the other person to accomodate your needs?

The Word

Paul, a prisoner of Christ Jesus, and Timothy our brother,

To Philemon our dear friend and co-worker,
2 to Apphia our sister, to Archippus our fellow soldier, and to the church in your house: 

3 Grace to you and peace from God our Father and the Lord Jesus Christ. 

4 When I remember you in my prayers, I always thank my God 5 because I hear of your love for all the saints and your faith toward the Lord Jesus. 6 I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ. 7 I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother. 

8 For this reason, though I am bold enough in Christ to command you to do your duty, 9 yet I would rather appeal to you on the basis of love—and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus. 10 I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment. 11 Formerly he was useless to you, but now he is indeed useful both to you and to me. 12 I am sending him, that is, my own heart, back to you. 13 I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; 14 but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. 15 Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, 16 no longer as a slave but more than a slave, a beloved brother—especially to me but how much more to you, both in the flesh and in the Lord. 

17 So if you consider me your partner, welcome him as you would welcome me. 18 If he has wronged you in any way, or owes you anything, charge that to my account. 19 I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. 20 Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ. 21 Confident of your obedience, I am writing to you,
knowing that you will do even more than I say. 

22 One thing more—prepare a guest room for me, for I am hoping through your prayers to be restored to you. 23 Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, 24 and so do Mark, Aristarchus, Demas, and Luke, my fellow workers. 

25 The grace of the Lord Jesus Christ be with your spirit. NRSV

Get into the Word

1. Who is Paul writing to? Who is with him? What does he mention first? What does he say about Philemon? What has he done for the church? How does this affect Paul.

2. What is Paul’s main subject? How does he begin his request? What could he have done? What is the basis for his appeal? What is he asking Philemon to do? On whose behalf does he ask? What is the current situation?

3. What is Onesimus’ role with Paul? What does Paul really want to happen? Why does Paul need Philemon’s agreement? What is changed about the relationship between Philemon and Onesimus? What does Paul offer to do to make things right?

4. What is Paul’s other request? How does Paul end his letter?





Get Personal

How do you relate to different people in your church? How do you respond to difficult situations? How does God help you to see the “saint” in all people?

Notes . . .

1. Paul, a prisoner — Paul follows his usual pattern of identifying himself and mentioning, when appropriate, his co-workers. In this case “prisoner” is accurate – he is under house arrest in Rome.
2. Philemon . . . Apphia . . . Archippus — Philemon is a church leader, Apphia is probably his wife, and Archippus is either a son or another church leader.
Church in your house — Philemon is the host for a group of believers that regularly meets in his house. Practically all Christians worshipped in private homes to avoid the persecutions that would become more frequent in the later part of the first century.
9. Appeal to you on the basis of love — Paul has already commended Philemon for his “love for all the saints,” [vv. 5, 7]; here he asks the same consideration for Onesimus.
Old man . . . prisoner — Paul also uses his age and hardship to encourage Philemon to “do your duty.”
10. My child — teachers often referred to their disciples as “sons.”
11. Useless . . . useful — Paul is using a play on words: “Onesimus” means useless in Greek. Evidently the slave had become part of Paul’s team spreading the Gospel and was, in a sense, serving 

in Philemon’s place on the team.
14. Your consent — Onesimus was Philemon’s property; for Paul to keep him or force Philemon to give him up would damage their relationship as fellow Christians, as well as break Roman law.
15. Was separated — Paul implies that God was behind the situation: a fairly short time of loss would lead to a permanent relationship as fellow followers of Christ – “beloved brothers.”
17. Partner — Paul gives Onesimus the same relationship status that he has with Philemon.
19. I will repay it — verses 18-19 are formal language for acknowledging debt; Paul wants to deal with any objection Philemon might have to accepting Onesimus. He also mentions Philemon’s debt to him for his salvation.
20. Benefit — continues the wordplay from v. 11; Paul really wants Philemon to return Onesimus to Rome to continue working with Paul there.
21. Guest room — evidently Paul expects to be released and plans to visit the churches in Asia Minor.
23. Epaphras — founded the Colossian church [Col 1:7]. Mark, Aristarchus and Demas had worked with Paul; Luke accompanied Paul on his last missionary journey and wrote the Gospel of Luke and Acts.

Memory Verse
Grace to you and peace from God our Father and the Lord Jesus Christ, [Philemon 3].

Next Lesson
Hebrews 4, 8: Christ the Great High Priest.

Rich Nelson Uncategorized

73: Titus — Introduction & Teach sound doctrine, maintain good deeds –Titus 2:1-3:11

Get Ready

This is the third of Paul’s “pastoral” letter’s (the other two were to Timothy). Like the others, this reflects the Apostle’s concern that his protege provides correct instruction and solid guidance to the young churches left in his care.

Author

There has been no dispute that Paul is the author of this letter. Titus was well known as one of Paul’s associates, and was, in fact, the “model” of a Gentile Christian. Titus accompanied Paul and Barnabas on their second visit to Jerusalem and meeting with the first council [Acts 15:2, Gal 2:1-3]. The church leaders agreed that Titus, a Gentile, did not have to be circumcised to be considered a follower of Jesus.

Titus was especially involved in Paul’s difficult relationship with the Corinthian church [see the Introduction, earlier in this series]. Paul called him his “partner and coworker,”
[2 Cor 8:23], and delegated him to collect the contributions for the believers suffering in Jerusalem.

Context

Like the first letter to Timothy, Paul probably wrote to Titus during his freedom between the first “imprisonment” [Acts 28:16], and his final incarceration prior to his death. Paul had left Titus in Crete to “put in order what remained to be done,” [Titus 1:5]. Paul will continue on to Ephesus, where he leaves Timothy to watch over that church, and then to “Nicopolis” in Asia Minor (there is no other reference to such a town), where he writes this letter.

Structure

This letter is similar to the letters to Timothy. In between a greeting and the closing Paul provides direction in three areas:

  • Appointing good leaders and dealing with false teachers in Crete: evidently some believers were being led astray by the Jewish leaders insisting that they must be circumcised. Paul tells Titus to rebuke them sharply, so that they may become sound in the faith, not paying attention to Jewish myths or to commandments of those who reject the truth, [Titus 1:13-14].
  • Teaching sound doctrine about relationships among the believers: Paul deals with how older men, older women, younger men, and slaves should conduct themselves with one another,
    [2:1-15].
  • Maintaining good works and a good reputation: Paul wants Titus to encourage the believers to follow Jesus’s example of “goodness and loving kindness,” and to avoid stupid controversies, genealogies, dissensions, and quarrels about the law,” [Titus 3:9].

Paul closes with a familiar blessing: “Grace be with you all,” [Titus 3:15].

Major Themes

This letter is similar to the two letters to Timothy. It was written about the same time, and conveys Paul’s guidance and direction for Titus to continue the work of developing and strengthening the church – to “put in order what remained to be done.”

He states his overall purpose in the salutation, which is longer than most of his other letters: For the sake of the faith of God’s elect and the knowledge of the truth that is in accordance with godliness, in the hope of eternal life that God, who never lies, promised before the ages began, [Titus 1:1-2].

Paul’s foundation, as it is in all his letters, is the Gospel: For the grace of God has appeared, bringing salvation to all, [Titus 2:11]. He then stresses two aspects of a believer’s life: Renouncing impiety and worldly passions, and living lives that are self-controlled, upright, and godly, [Titus 2:12].

Paul also focuses on the Holy Spirit, who is the believer’s source of strength to live “godly” lives: This Spirit he poured out on us richly through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs according to the hope of eternal life, Titus 2:6-7].

As Paul’s active ministry is winding down, he wants to ensure that his associates continue to preach the Gospel, and build up the church so the work will continue into the future. Even though Paul personally believed Christ would return sooner rather than later, these three letters represent his hope that, whenever Christ does return, the church will continue to be his body in this world.

And in fact they have achieved such a goal. The letters to Timothy and Titus have been used from the time they were written as a guideline for identifying and equipping church leaders. Paul’s direction is as relevant today as it was in the first century.

Get into the Word

1. Who wrote this letter? Who is the recipient? What is the relationship between them? How does the author refer to the recipient? What tasks does he delegate to him?

2. When was this letter written? What was Paul’s situation at the time? Where was he when he wrote this letter? What church does he assign to Titus? What overall task does he give him? What happens to the other associate?

3. How is this letter organized? What subjects does Paul write about? Why do you suppose he chose these subjects and not others? What makes these topics significant for Paul? Why should they be important to Titus?

4. How does Paul describe his purpose in writing this letter? What is Paul’s basis for the directions in the letter? What does he say about the life a believer should live? How does he describe this type of life? How is a Christian able to live in this way?

5. What do these letters tell us about Paul’s view of the future of the Christian church? What did he personally believe about the future? How does this belief affect his approach to training and guiding Timothy and Titus? How do these letters relate to the church in today’s world?

Bible Trivia:
The church leader checklist:
Paul gives Timothy and Titus a checklist of what he thinks is necessary to be a good church . . . 
__ Above reproach
__ Married only once
__ Temperate
__ Sensible
__ Respectable
__ Hospitable
__ An apt teacher
__ Not a recent convert
__ Children are believers
__ Lover of goodness
__ Prudent
__ Upright
__ Self-controlled
__ Devout
__ Have a firm grasp of the Word
__ Good preacher
__ Able to refute error

73: Teach sound doctrine, maintain good deeds –Titus 2:1-3:11

Get Ready

How did you learn to do your job? Do you have an instruction manual or “How-To-Do-It” guide? Or did you go to a specialized training course or school? Or did you have an on-the-job mentor? What did your preparation cover? Was it adequate to prepare you for the daily work? 

The Word

2But as for you, teach what is consistent with sound doctrine.
2 Tell the older men to be temperate, serious, prudent, and sound in faith, in love, and in endurance. 3 Likewise, tell the older women to be reverent in behavior, not to be slanderers or slaves to drink; they are to teach what is good, 4 so that they may encourage the young women to love their husbands, to love their children, 5 to be self-controlled, chaste, good managers of the household, kind, being submissive to their husbands, so that the word of God may not be discredited. 

6 Likewise, urge the younger men to be self-controlled. 7 Show yourself in all respects a model of good works, and in your teaching show integrity, gravity, 8 and sound speech that cannot be censured; then any opponent will be put to shame, having nothing evil to say of us. 

9 Tell slaves to be submissive to their masters and to give satisfaction in every respect; they are not to talk back, 10 not to pilfer, but to show complete and perfect fidelity, so that in everything they may be an ornament to the doctrine of God our Savior. 

11 For the grace of God has appeared, bringing salvation to all, 12 training us to renounce impiety and worldly passions, and in the present age to live lives that are self-controlled, upright, and godly, 13 while we wait for the blessed hope and the manifestation of the glory of our great God and Savior, Jesus Christ. 14 He it is who gave himself for us that he might redeem us from all iniquity and purify for himself a people of his own who are zealous for good deeds. 
15 Declare these things; exhort and reprove with all authority. Let no one look down on you. 

3Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work, 2 to speak evil of no one, to avoid quarreling, to be gentle, and to show every courtesy to everyone. 3 For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, despicable, hating one another. 4 But when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of any works of righteousness that we had done, but according to his mercy, through the water of rebirth and renewal by the Holy Spirit. 6 This Spirit he poured out on us richly through Jesus Christ our Savior, 7 so that, having been justified by his grace, we might become heirs according to the hope of eternal life.

8 The saying is sure. I desire that you insist on these things, so that those who have come to believe in God may be careful to devote themselves to good works; these things are excellent and profitable to everyone. 9 But avoid stupid controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. 10 After a first and second admonition, have nothing more to do with anyone who causes divisions, 11 since you know that such a person is perverted and sinful, being self-condemned. NRSV

Get into the Word

1. Who is Paul writing to? What is he writing about? Why is he writing this type of letter?

2. What subject does Paul deal with at the beginning? What is the basis of his directions? How are family members to relate to one another? Why is this important? What specific teaching does he have for each group?

3. What group does Paul deal with next? What does he say about the behavior of the people in this group? How should they relate to their masters? How does Paul justify these directions? Who is the real author? Who is the model we should follow in our behavior toward others?

4. What does Paul say about Christians’ attitude toward public authorities? Who does he present as the “before” model? How did he behave? What has changed? Why has he changed? How was he able to change? What should believers avoid? Why?









Get Personal

How do you relate to others in your family? In your work place? How does God help you be a “good” model?

Notes . . .

2:1. Sound doctrine — the false teaching that Paul notes in the first chapter was “upsetting whole families,” [Titus 1:11], so Paul provides direction for relationships among families and other members of the community.
NOTE: Family in Paul’s day was based as much on social connection and status (e.g. master and slave) as it was on actual relationship by blood.
2:2. Older men — Paul’s direction is consistent with Roman and Greek culture, but note the inclusion of “sound in faith” – men’s actions must be consistent with their faith.
2:3. Older women — the characteristics, again, are consistent with the culture, and point out the key role of women in nurturing and maintaining the family. Paul also relates this description to the faith: so that the word of God may not be discredited, [Titus 5].
2:6. Younger men — because they had little role in society, younger men were often undisciplined; Paul says they need to show their faith through their lives, which means self-control and “sound speech.”
2:9. Slaves — Paul neither approves nor condemns slavery, but directs Christian slaves to respect and serve their masters

so that in everything they may be an ornament to the doctrine of God our Savior, [Titus 2:10, also check 1 Tim
6:1-2].
2:11. Grace . . . salvation — the believer’s faith is the basis for the behavior that Paul is directing Titus to encourage. Such behavior also is consistent with the virtues of the Greek culture in which the church was planted. For Paul, godly behavior is always the outgrowth of faith.
3:1. Remind them — Paul now turns to the relationship of believers to the community; he tells Titus to remind the Christians that they should be good citizens of this world, just as Jesus was obedient to Jewish and Roman law [v. 4].
3:3. For we ourselves — Paul uses his own life as an example of the “before-and-after” effect of becoming a follower of Christ. The Holy Spirit causes the change because of God’s mercy, [Titus 3:5].
3:8. Good works — believers demonstrate the validity of their faith through their lives – Paul agrees with James (even though Luther, among others, thought James was a “book of straw”).

Memory Verse
He it is who gave himself for us that he might redeem us from all iniquity and purify for himself a people of his own who ar zealous for good deeds, [Titus 2:14].

Next Lesson
Philemon: Paul’s personal plea for a slave.