Episode 251 - "God remembered Noah . . . " Genesis 8:1-19

Gen. 8:1 But God remembered Noah and all the beasts and all the livestock that were with him in the ark. And God made a wind blow over the earth, and the waters subsided. 2 The fountains of the deep and the windows of the heavens were closed, the rain from the heavens was restrained, 3 and the waters receded from the earth continually. At the end of 150 days the waters had abated, 4 and in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat. 5 And the waters continued to abate until the tenth month; in the tenth month, on the first day of the month, the tops of the mountains were seen.

Gen. 8:6 At the end of forty days Noah opened the window of the ark that he had made 7 and sent forth a raven. It went to and fro until the waters were dried up from the earth. 8 Then he sent forth a dove from him, to see if the waters had subsided from the face of the ground. 9 But the dove found no place to set her foot, and she returned to him to the ark, for the waters were still on the face of the whole earth. So he put out his hand and took her and brought her into the ark with him. 10 He waited another seven days, and again he sent forth the dove out of the ark. 11 And the dove came back to him in the evening, and behold, in her mouth was a freshly plucked olive leaf. So Noah knew that the waters had subsided from the earth. 12 Then he waited another seven days and sent forth the dove, and she did not return to him anymore.

Gen. 8:13 In the six hundred and first year, in the first month, the first day of the month, the waters were dried from off the earth. And Noah removed the covering of the ark and looked, and behold, the face of the ground was dry. 14 In the second month, on the twenty-seventh day of the month, the earth had dried out. 15 Then God said to Noah, 16 “Go out from the ark, you and your wife, and your sons and your sons’ wives with you. 17 Bring out with you every living thing that is with you of all flesh—birds and animals and every creeping thing that creeps on the earth—that they may swarm on the earth, and be fruitful and multiply on the earth.” 18 So Noah went out, and his sons and his wife and his sons’ wives with him. 19 Every beast, every creeping thing, and every bird, everything that moves on the earth, went out by families from the ark.

While I have selected a larger-than-normal segment of Scripture for this episode, my primary focus is the important principle in verse 1, “But God remembered . . .” Everything that follows the first verse in this section is the result of God’s remembrance of Noah, his family, and all the animals on the ark. They are delivered from God’s judgment upon the earth by the flood.

This may seem obvious to some people, but I think it’s worth noting that God hasn’t forgotten about them. For people who will have lived on this floating zoo for over a year when it’s all said and done, there would certainly be a temptation to think that God has forgotten about them. The form of the Hebrew word that is translated as “remembered” is probably best understood as “calling to mind.” Think of it like this. You have a number of things you have on your to-do list or people that you know and love with whom you haven’t communicated in a while. You haven’t forgotten about them. But there comes a point when addressing a certain need or contacting a certain person becomes your single priority. You focus on and prioritize that action or person. This is what is described in Genesis 8:1. God is prioritizing the deliverance of the people and the animals on the ark for the purpose of them exiting the ark back to dry land where God will bless them and charge them to be fruitful and multiply. If you get nothing else out of this text, I hope you will understand and value that God’s remembering of Noah is associated with God’s good intent, protection, and purpose for Noah. This is a repeated theme or principle throughout the Scriptures that has relevance for us.

What follows is the beginning of God’s action from his good intent for Noah and all living things on the ark. The rain stopped, and God sent a “wind” over the earth to dry it up. Does this sound familiar? Go back and read Genesis 1:2. It is the same Hebrew word that is translated “spirit” in Genesis 1:2 that is translated “wind” here in Genesis 8:1. I believe this is intentional and is likely the Holy Spirit that is working to prepare the earth for the “reboot” that is about to happen. It’s communicating to the reader that God still has the good intent and purpose for creatures that he had in the beginning. What an encouragement!

Noah responded to what God did. God stopped the rain, and the waters started to abate. Noah didn’t cower inside the ark in fear that God wasn’t done. Noah trusted the Lord and sent out the birds, anticipating that dry land would appear and vegetation would begin to grow again. In a sense, what Noah is doing is “remembering” the Lord. Noah has trusted the Lord and knows that God is faithful to his word. Noah is calling to mind God’s character.

It’s in verse 15 that the LORD speaks again. God commanded that every living thing on the ark leave the ark and go out onto the earth, and “be fruitful and multiply on the earth.” (v. 17) The same command God gave when he first created living things at the beginning of time. Already, there is an expectation within this command that they will be able to fulfill it. They will not have to fear that they will need to retreat to the ark the next time it rains. In God’s command is the expected promise that he will make it possible to fulfill that command.

I think there are many people who live life anticipating that God is just waiting for an opportunity to smack them down. This is not only contrary to what the Scriptures reveal about God, it’s also unfortunate because they are missing out on the blessings that come through God’s remembering us. He calls us to mind. He is concerned for us and desires the life and deliverance that comes through his provision and our responseful obedience to his commands.

Episode 245 - "But Noah found favor in the eyes of the LORD" - Genesis 6:1-8

Gen. 6:1 When man began to multiply on the face of the land and daughters were born to them, 2 the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. 3 Then the LORD said, “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.” 4 The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.

Gen. 6:5 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. 6 And the LORD regretted that he had made man on the earth, and it grieved him to his heart. 7 So the LORD said, “I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them.” 8 But Noah found favor in the eyes of the LORD.

I suspect there are few passages in all of Scripture that are more debated and discussed in church Sunday school rooms and parking lots than these first few verses in Genesis 6. What is meant by “sons of God” and “daughters of man”? Furthermore, who were the Nephilim? What is the point of all this? One common question is, “Does the term ‘sons of God’ refer to angels?” In other words, is the author suggesting that angels or demons had sexual relations with human women? I believe the definitive answer is that no one can be absolutely certain of the mysteries in this section. The original audience probably understood these terms and their significance. But it’s been lost over time.

One thing we can be certain of is that what transpired and is described here is an unholy union of marriages and procreation, and it led to problems. The context makes it clear that the actions described lead to more wickedness on the earth. Personally, I’m inclined to interpret “sons of God” as men in the lineage from Seth to Noah that was just given to us in chapter 5 and not supernatural beings. The emphasis appears to be on the contrast between “sons of God” to “daughters of man.” The author adds that these sons of God were attracted to these women based upon their beauty, and they chose any they wanted based on these criteria rather than a shared commitment to the LORD. Perhaps Hebrew scholars can better discern the nuances of the language and the narrative. It just seems that there is a contrast here of some men who are born within this lineage appointed by God who, like Eve, made decisions based upon what they saw and wanted and not God’s revelation. They married women who were from families that rejected God. Throughout the Old Testament Scriptures, the Israelites were constantly warned not to marry outside of Israel because the foreign wives worshipped foreign gods.

However one interprets this, these actions exasperated the LORD, and he determined that humans' life spans would be reduced and, generally speaking, not continue past 120 years of age. This is in stark contrast to the people who had lived hundreds of years.

Verse 5 makes it clear that something about the unholy marriages between these two classifications of people leads to increased wickedness throughout the earth. Speaking of humanity in the third person singular terms, he says, “every intention of the thoughts of his heart was only evil continually.” (Gen 6:5b) That is very significant.

Verses 6-7 emphasize the LORD’s grief concerning the wickedness of humanity and regret that he’d made mankind. Considering that humanity was his crowning achievement by his own will, this is tragic, and humanity as a whole was as far away from the presence of the LORD as possible. God determined that he would wipe out all living things. If we’re tracking with the greater narrative, this should prompt us to ask the obvious question, “What about the promised seed of the woman?” Is the LORD going to renege on his promise? Our fears are partially assuaged in verse 8. “But Noah found favor in the eyes of the LORD.” Do you remember what Noah’s dad said when naming his son? He said, “Out of the ground that the LORD has cursed, this one shall bring us relief from our work and from the painful toil of our hands.” (Gen 5:29) In spite of how everything else has gone on around him and the overall wickedness of people in the world, Noah has lived favorably before the LORD. Is Noah the seed? Stay tuned.

The important thing for us is to identify themes that appear repeatedly and take them to heart. For one, God’s word and purpose for us are to be the guide and standard for our actions in life, not what we desire through our senses. Secondly, by the grace of God, may we find favor in the eyes of the LORD regardless of what the rest of the world is doing.

Episode244 "Rest from our toil" - Genesis 5:1-32

Gen. 5:1 This is the book of the generations of Adam. When God created man, he made him in the likeness of God. 2 Male and female he created them, and he blessed them and named them Man when they were created. 3 When Adam had lived 130 years, he fathered a son in his own likeness, after his image, and named him Seth. 4 The days of Adam after he fathered Seth were 800 years; and he had other sons and daughters. 5 Thus all the days that Adam lived were 930 years, and he died.

Gen. 5:6 When Seth had lived 105 years, he fathered Enosh. 7 Seth lived after he fathered Enosh 807 years and had other sons and daughters. 8 Thus all the days of Seth were 912 years, and he died.

Gen. 5:9 When Enosh had lived 90 years, he fathered Kenan. 10 Enosh lived after he fathered Kenan 815 years and had other sons and daughters. 11 Thus all the days of Enosh were 905 years, and he died.

Gen. 5:12 When Kenan had lived 70 years, he fathered Mahalalel. 13 Kenan lived after he fathered Mahalalel 840 years and had other sons and daughters. 14 Thus all the days of Kenan were 910 years, and he died.

Gen. 5:15 When Mahalalel had lived 65 years, he fathered Jared. 16 Mahalalel lived after he fathered Jared 830 years and had other sons and daughters. 17 Thus all the days of Mahalalel were 895 years, and he died.

Gen. 5:18 When Jared had lived 162 years, he fathered Enoch. 19 Jared lived after he fathered Enoch 800 years and had other sons and daughters. 20 Thus all the days of Jared were 962 years, and he died.

Gen. 5:21 When Enoch had lived 65 years, he fathered Methuselah. 22 Enoch walked with God after he fathered Methuselah 300 years and had other sons and daughters. 23 Thus all the days of Enoch were 365 years. 24 Enoch walked with God, and he was not, for God took him.

Gen. 5:25 When Methuselah had lived 187 years, he fathered Lamech. 26 Methuselah lived after he fathered Lamech 782 years and had other sons and daughters. 27 Thus all the days of Methuselah were 969 years, and he died.

Gen. 5:28 When Lamech had lived 182 years, he fathered a son 29 and called his name Noah, saying, “Out of the ground that the LORD has cursed, this one shall bring us relief from our work and from the painful toil of our hands.” 30 Lamech lived after he fathered Noah 595 years and had other sons and daughters. 31 Thus all the days of Lamech were 777 years, and he died.

Gen. 5:32 After Noah was 500 years old, Noah fathered Shem, Ham, and Japheth.

It is so tempting to just jump over genealogies and “get to the good stuff.” But I’m reminded of what the apostle Paul writes to his disciple Timothy, “All Scripture given by inspiration from God is useful for doctrine, reproof, correction, instruction in righteousness in order that the person of God may be thoroughly equipped.” (2 Tim 3:16-17 my paraphrase) Let’s see what we can find in this family tree that may be useful for us.

The first thing that I observe is that this is not an exhaustive genealogy. Cain and Abel aren’t listed. Abel is now dead, and Cain and his descendants are not in consideration for this genealogy. Clearly, the author has a purpose. That purpose is not primarily for future generations of this line to figure out who their third cousins are twice removed. This genealogy traces the lineage from Adam through his son Seth, the son appointed by God to replace Abel, all the way down to Noah. In other words, it’s leading us down a family line of men who, from all evidence we have in the Scriptures, are following the LORD.

I’m sure these men weren’t perfect. However, the extremely long life spans recorded for many of these individuals may indicate God’s blessing of life and his desire to use them to fulfill his will to fill the earth with other people who reflect God’s image. Of course, that logic has its limitations in a way when the narrative informs us that Enoch only got to live 365 years. Why? Because he “walked with God, and he was not, for God took him.” (Gen 5:24) Wow! Enoch’s obedience to and fellowship with the LORD led the LORD to give Enoch a bypass on the death experience. Unless I’m mistaken, Enoch and Elijah are the only two people in Biblical history who don’t die. The LORD simply takes them into his presence.

In verse 28 we read about a man named Lamech. Wait a minute. Haven’t we already read about Lamech? Wasn’t he a descendant of Cain who also committed murder and mocked God? Answer: Different Lamech. This Lamech had a son that he named Noah and we are given a proclamation or prophecy concerning Noah. Lamech says, “Out of the ground that the LORD has cursed, this one shall bring us relief from our work and from the painful toil of our hands.” (v. 29) What I get from this is that by the time we get to Lamech after all these generations, God’s promise of a “seed of the woman” who will crush the head of the serpent and bring resolution to the conflict of the curse has not been forgotten. It has been passed down through this line of descendants.

This genealogy of chapter five advances the greater story that hope in deliverance from the curse has not been lost. There is so much more we could ask about this chapter. For instance, “How was it possible that people lived so long?” All I can say is that this genealogy seems to present each of these people as historical individuals who are born, grow up, marry, have sons and daughters, and die. The literature does not suggest in any way that they are mythical creatures. So, I suggest we just take it at face value, and maybe someday we’ll understand these things.

My “take home” from this chapter is that God values a faithful relationship with us and wants us to have life. Furthermore, we must not just accept God’s promises for ourselves but pass them on to other generations. May the LORD help us walk with God as did Enoch, and look forward to the ultimate fulfillment of God restoring all Creation to his will and completely removing the curse.

Episode 242 - "Sin has devastating effects" - Genesis 4:17-24

Gen. 4:17 Cain knew his wife, and she conceived and bore Enoch. When he built a city, he called the name of the city after the name of his son, Enoch. 18 To Enoch was born Irad, and Irad fathered Mehujael, and Mehujael fathered Methushael, and Methushael fathered Lamech. 19 And Lamech took two wives. The name of the one was Adah, and the name of the other Zillah. 20 Adah bore Jabal; he was the father of those who dwell in tents and have livestock. 21 His brother’s name was Jubal; he was the father of all those who play the lyre and pipe. 22 Zillah also bore Tubal-cain; he was the forger of all instruments of bronze and iron. The sister of Tubal-cain was Naamah.

Gen. 4:23 Lamech said to his wives:

“Adah and Zillah, hear my voice;

you wives of Lamech, listen to what I say:

I have killed a man for wounding me,

a young man for striking me.

24 If Cain’s revenge is sevenfold,

then Lamech’s is seventy-sevenfold.”

The first thing I’d like to address in this episode is the genealogy that proceeds from Cain after he leaves the presence of the LORD. This may sound strange, but there is no small amount of discussion and disagreement about genealogies in the Scriptures. The reason for this is that genealogies don’t necessarily work the same way in the ancient Scriptures and cultures of the Bible as they do in 21st-century Western civilization. In our society, we are solely focused on connecting the dots as far back in our ancestry as possible to try to, as best as possible, find out who we are and where our ancestors were from. If we subscribe to ancestry.com or other genealogical databases, we are not likely to omit one or more generations if possible. Some genealogies in the Scriptures omit people in the genealogy. When people in our day and culture use an ancient and foreign culture’s genealogy to calculate the number of years back to Adam and Eve and then presume from that the age of the earth, you run into potential problems. Another problem we may encounter is figuring out some hidden meaning by learning the meaning of peoples’ names in the genealogies. My objective in this study is not to make some assertion about the age of the earth or discern secret messages from the meanings of people’s names. The reason is that the Scriptures themselves are not concerned about people knowing the age of the earth. Furthermore, the Scriptures are concerned about God’s clear revelation about God, humanity, and their relationship. Therefore, we will focus on that which is more evident in the text.

There are two things about this genealogy that are of concern to us. First, I believe scholars are in agreement that where a genealogy exists, the people who wrote it and read it understand that the people listed were historical people and that we’re dealing with historical narrative rather than fantasy. Cain and these descendants were real people. The second thing is that the list of Cain’s descendants moves the story along and reveals to us that “the apple doesn’t fall far from the tree.” I’m speaking of Cain’s descendant Lamech in comparison to his rebellious ancestor.

Before we get to Lamech, let’s return to the beginning of this segment of the story. It would seem that the first logical question we might ask ourselves is, “Where did Cain’s wife come from?” To this point, no clear statement in the Scriptures definitely answers this question. The best that we have is found later in Genesis 5:4 which speaks of Adam fathering “other sons and daughters.” A common assumption is that Cain’s wife was also a sister. Personally, I think it’s legitimate to say, “I don’t know. The Scriptures do not tell us” and not worry about it. It’s not that important.

What is important is how the story reveals that the first son of Cain and his wife is Enoch. Cain builds a city and names it after his son. Why is that important? Because God told Cain he would be a wanderer throughout the earth. (Gen 4:12) The story reveals that Cain has not changed his ways. He is going to do what he wants to do regardless of what God has to say about it. The fact that he names it after his son puts an exclamation mark on his act. God named the things he created and gave Adam the authority to name the animals. Now Cain is using that authority granted by God to spite God.

As this sub-story develops, we learn how the attitude is passed on and exacerbated by Lamech. “Lamech took two wives. (v. 19)” Why? Because like his ancestor Cain, he was going to do what he wanted to do. Then, in verses 23-24 he brags to his wives about the murder that he’s committed. Is he not mocking God? He doesn’t attempt to hide anything or disavow responsibility. Instead, he advertises his sin like a flag.

The point is that this story of Cain and Lamech serves to heighten the conflict in the greater narrative that began with Adam and Eve’s disobedience. Things are going to get worse. In terms of what we can learn from this for our own walk of faith is that our disobedience of God’s standards can have a much greater negative impact on other people than we can ever imagine. This reality should cause us to stop and think and ask ourselves if we care about what God says or are we going to do what we want to do?

Episode 241 - "The devastating consequences of sin" - Genesis 4:8-16

Gen. 4:8 Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him. 9 Then the LORD said to Cain, “Where is Abel your brother?” He said, “I do not know; am I my brother’s keeper?” 10 And the LORD said, “What have you done? The voice of your brother’s blood is crying to me from the ground. 11 And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand. 12 When you work the ground, it shall no longer yield to you its strength. You shall be a fugitive and a wanderer on the earth.” 13 Cain said to the LORD, “My punishment is greater than I can bear. 14 Behold, you have driven me today away from the ground, and from your face I shall be hidden. I shall be a fugitive and a wanderer on the earth, and whoever finds me will kill me.” 15 Then the LORD said to him, “Not so! If anyone kills Cain, vengeance shall be taken on him sevenfold.” And the LORD put a mark on Cain, lest any who found him should attack him. 16 Then Cain went away from the presence of the LORD and settled in the land of Nod, east of Eden.

We are in the middle of a story about two sons of Adam and Eve. They are Cain and Abel, who are, to put it in modern terms, a farmer and a rancher, respectively. They’ve each brought an offering to the LORD. But only Abel’s offering is accepted, which leads to Cain becoming very angry. The LORD confronted Cain about his attitude and encouraged him to do what was “right.” Otherwise, sin would dominate him. The principles we get from this text instruct our attitudes concerning worship and to be careful about letting our emotions get the best of us. Otherwise, we could allow sin to overtake us.

While we are in the middle of this story about these men and the conflict that is developing, we are in the early stages of a greater story. It’s the story about God and his creation of the universe and humanity and the effects of their disobedience to the one prohibitive command given to them by the LORD. I would suggest that the present conflict and what unfolds in the rest of this story is intended to show us how the effects of disobedience against the LORD’s good commands create havoc and have impact on many others.

Verse 8 makes it appear that Cain didn’t even bother considering the LORD’s grace and counsel to him. He decided to express his anger and jealousy against his brother by killing him. From my perspective, the author wants the reader to see the disparate difference between eating a piece of forbidden fruit to murder. We like to assign weight to various acts of morality or immorality, of justice and injustice. Our problem is that we don’t see the seriousness of acting in a way that is contrary to the holiness of the LORD.

Notice what happens after Cain ignores the LORD and murders his brother. The LORD shows up to have a conversation with Cain and acts like he doesn’t know what Cain has done. Does that sound familiar? This is similar to how the LORD approached Adam and Eve after they disobeyed. One would think that Adam and Eve had instructed their children, “Listen! Whatever you do, don’t try to cover it up. The LORD will call you out on it.” But Cain acts like he doesn’t know where Abel is in responding to the LORD’s inquiry. Then, he disavows any responsibility for knowing or caring. He rhetorically asks the LORD, “Am I my brother’s keeper?” (v.9) Scholars have pointed out the irony in how Eve sought to know more about good and evil by disobeying the LORD, and here is one of their sons who claims to know nothing about his brother. Tragically, he knows too much about good and evil. He’s made a choice, and now he is trying to hide it from the One who is truly good.

As he did with Adam, he quickly revealed that while Cain claimed not to know where Abel was, the LORD knew exactly where he was. (v.10) It seems that as he did with Adam, he is attempting to elicit a confession from Cain. But he never gets it.

The LORD then proclaimed the judgment upon him for his crime. Whereas tending to the trees of the garden appeared to have been a pleasant and easy job for Adam, the LORD cursed the ground and informed Adam that now he would have to till the ground and his work would be toilsome in order to get the harvest. For Cain, even that effort will not be successful. He will need to wander in order to get whatever is available to him. (vs. 11-12)

Cain responded to the LORD’s pronouncement of judgment that it was too harsh. On a personal note, I feel that it may even be a bit disingenuous. He complained, “from your face I shall be hidden.” This is Cain’s way of saying, I won’t have any access to your blessings. From what has just transpired, it seems like Cain has never seriously valued what the LORD has given him. He didn’t care enough to have the right heart in his offering. He didn’t receive the gracious correction by the LORD. And he has despised both his brother and the LORD by murdering his brother Abel.

Verse 14 offers us an interesting challenge. Cain, in his plaintiff response regarding the LORD’s judgment, says, “Whoever finds me will kill me.” The question is, “Who is around that would kill him?” So far, the only people we know about are Adam, Eve, Cain, and Abel and now Abel is not around. Clearly, it seems that Cain’s response indicates they weren’t the only people on the earth at that point in time. Many people believe that Adam and Eve had other children and they aren’t mentioned because it has not been relevant to the greater narrative that is being revealed. Scholars have other theories about this. But the important thing here is for us to follow the greater narrative of what is given to us. So where we are in the greater narrative of Scripture is that there was a promise for a “seed” of the woman who would crush the head of the Serpent. We are informed about Abel who responded rightly to the LORD in worship. Therefore, he appears to be a potential candidate for that role. Cain’s offering is rejected. Yet, he is offered an opportunity to make it right. He rejects that and murders his brother, the righteous seed. From a literary standpoint, there is no viable candidate for this seed who will crush the serpent’s head. Abel is dead, and Cain leaves the presence of the LORD.

To conclude this episode, my desire is that we begin to see the seriousness of sin and that, by God’s grace and the leading of the Holy Spirit, we are sensitive to our options and allow God’s Spirit to lead us to the right way.

Episode 239 - "Loving discipline for disobedience" - Genesis 3:20-24

Gen. 3:20 The man called his wife’s name Eve, because she was the mother of all living. 21 And the LORD God made for Adam and for his wife garments of skins and clothed them.

Gen. 3:22 Then the LORD God said, “Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—” 23 therefore the LORD God sent him out from the garden of Eden to work the ground from which he was taken. 24 He drove out the man, and at the east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.

Why does the statement, “The man called wife’s name Eve, because she was the mother of all living” (v.20), matter to us? First of all, scholars debate the meaning of her name, which tells us they don’t really understand how it corresponds to the explanation given. So what do we do? We accept the explanation given by the text. We’ll come back to this in a minute.

This is immediately followed by the statement, “And the LORD God made for Adam and for his wife garments of skins and clothed them.” Wait a minute! Didn’t Adam and Eve already have garments? When their eyes were opened after their disobedience, and they saw that they were naked, the text tells us they sewed fig leaves together to cover themselves. (Gen. 3:7) This Scripture has raised all kinds of questions and debates. The first issue is that some people see this as God initiating the first sacrifice because the garments were made of animal skins. Many people argue strongly against this by saying that this is reading back into the text something that is established later, and that the author does not intend to communicate the idea of a sacrifice. In response to this argument, I would concede that I cannot recall anywhere in all of Scripture that identifies this incident as a sacrifice. Furthermore, I believe it’s entirely possible that the author, the human author, that is, does not recognize God making garments of animal skin as a sacrifice. But what about the divine author? Is it possible that in God’s inspiration of the Scriptures, there is meaning embedded in what is written, which will not be perceived and understood until the LORD reveals more understanding of his divine plan? I think so. I am inclined to think and suggest that God, through this act, is establishing an example of the shedding of blood and substitutionary atonement for sin. In Christian theology, we understand that we have sinned like Adam and Eve and we are unable to adequately cover our shame through our own effort. The blood of Christ was shed on the cross through the divine will to meet our needs. In our modern society of electronic games, developers of games will often create hidden surprises called “Easter eggs.” I understand the risk of reading my theology back into the Hebrew Scriptures. But Jesus himself told people those Scriptures spoke of him. Essentially, Jesus stated that the Hebrew Scriptures had “Easter eggs” of revelation concerning him.

At the very least, I think it’s appropriate to understand this act of God to reveal that Adam and Eve’s efforts to cover their nakedness and shame were inadequate, and only God could appropriately address it. This leads me back to the question of why the naming of Eve and the garments of skin matter to us. I believe that what we are seeing revealed here is God’s grace. Adam and Eve had just disobeyed the LORD’s one prohibitive command, and the LORD had just revealed the consequences of their sin. Like a loving father disciplining his children for disobedience, he also shows his care for them. He is not disowning them. He still has a purpose for them. Adam acts according to the role God gave him and gives Eve a name to reflect the honor she has in becoming the mother of all living. Finally, God is giving them the covering they need for the broken world they will now live in. We need this reminder at this point in the text because God is about to expel them from the garden. We need to be reminded that when we sin, God’s discipline may be painful, but we are not disowned, and we are still valued and cared for by God.

The conclusion of this segment of Adam and Eve’s disobedience and the consequences pronounced by the LORD is found in verses 22-24. For the first time, it’s clearly revealed that the serpent used some truth in his deception of Eve. In Genesis 3:22, the LORD says, “the man has become like one of us in knowing good and evil.” So, he resolved to prevent the man from eating the fruit from the tree of life and living forever. In verses 23-24, the LORD expelled the man from the garden and made it impossible for him to reenter. That sounds mean and vindictive, doesn’t it? Actually, it’s quite the contrary. The LORD intended for humanity to enjoy life and all of his creation eternally, but not in a cursed world and a condition that is a far cry from that in which the people were created. How awful it would be to live forever in such a condition. Again, as strange as it may seem, this was an act of grace and not sadism.

The first few chapters of Genesis clearly reveal God’s power, goodness, patience, justice, mercy, value, and purpose for humanity. These are important principles to remember and embrace in our daily lives to encourage us and sustain our faith.

Episode238 "Listen to God's voice!" - Genesis 3:17-19

Gen. 3:17 And to Adam he said, “Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in pain you shall eat of it all the days of your life;

18 thorns and thistles it shall bring forth for you; and you shall eat the plants of the field.

19 By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return.”

Once again, let’s quickly review where we’ve been in this story so as to interpret this Scripture in its immediate context. When the serpent tempted Eve and she ate the forbidden fruit, she gave it to Adam, who also ate it. But the LORD confronted Adam first. He reminded him of the command he had given Adam not to eat of one specific fruit in the garden. (Gen. 3:9-11) He then interrogated Eve before addressing the serpent and pronouncing the curse upon it.

As we read last week, the LORD then backtracked to Eve to explain that the blessing of bearing children would be experienced with greater pain because of her disobedience, and the harmony designed by the LORD between her and Adam would suffer. She had been formed from Adam’s flesh and bone and received the LORD’s command through him. Yet, she listened to the lie of the serpent and brought her husband to participate in this act of disobedience. The LORD’s pronouncement to her that “he (Adam) shall rule over you” seems to suggest that she will even experience a measure of forced subjugation to Adam, something that would not have occurred or have been necessary in their pre-fallen condition.

NOTE: My opinion is that these people, made in the image of God, would have conducted themselves toward each other as do the members of the Trinity. In the New Testament, we often read that Jesus only does what the Father wants him to do. As God himself, he submits to the Father. Yet we see other Scriptures in which the Father gives all authority to the Son. In short, there appears to be mutual submission within the divine Godhead. This is important for us because we often think that submission to others makes us less important and is a negative thing. That clearly isn’t true with God. I believe what we see here is that because of sin, there will be resistance to a harmonious mutual submission and conflict within human relationships. There would be a sense of competition instead of perfect cooperation within marriage relationships. The cooperation will not be so natural now that they have acted out of accordance with God’s will and character.

In verse 17, God returns to Adam to explain the consequences of his sin. Adam will also experience pain. His work is going to get more difficult. In Genesis 2:15, Adam’s responsibility was to tend to the garden. What appeared to be easy and pleasant work will now be painful and troublesome.

Notice that this curse on the ground was not because Adam had listened to his wife. It was because he obeyed his wife’s words contrary to the LORD’s command. Adam ought to have recognized that Eve’s invitation to eat was in contrast to what the LORD had commanded, and he should have refused. In fact, he should have even tried to stop her from eating it.

The LORD cursed the ground so that Adam’s survival would be toil. The ground would produce thorns and thistles, and he would experience pain when harvesting food to eat. Finally, he would die, just as the LORD had said would happen if he disobeyed.

The most obvious takeaway from this section seems to be the importance of discerning and obeying the LORD’s words. Sometimes, people close to us may attempt to encourage us to do something that doesn’t seem right. Regardless of the relationship, we need to trust and obey God’s voice first and foremost.

Episode 234 - "You will not surely die!" - Genesis 3:4-7

4 But the serpent said to the woman, “You will not surely die. 5 For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” 6 So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate. 7 Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths.

In our last episode, the serpent questioned and twisted God’s command to eat freely of every tree of the garden except for one. Instead, the serpent was indirectly suggesting that God was cruel by asking, “Did God actually say, ‘You shall not eat of any tree in the garden’?” (Gen 3:1) How easy and common it is for people to do that today. If people don’t like what God’s word says, it’s tempting to twist it to something more agreeable, or perhaps we just question whether God is truly good or not.

At some point, we just deny it all together. That’s what the serpent does here. He denies that God’s word is truthful. But he doesn’t stop there. He continues by arguing that God doesn’t want us to be like him. Wait a minute! Wasn’t humanity already “like God?” The people were made in the image of God. So, there is a similarity. But they aren’t exactly like God. This is a very important theological principle. God is the Creator. We are the creatures. We should not confuse those. Too often, people want to be their own god. They want to determine what is good and evil or right and wrong. Furthermore, they want to change it as needed to fit their current situation or desires. This is a common tenet of the postmodern way of thinking, “There is no such thing as absolute truth.” Of course, that is an absolute truth claim itself and stands in self-contradiction. If there is no god and no source of morality, then the logical thing to do would be to abolish laws, law enforcement, and justice systems such as prisons and let people do whatever they want to do. It shouldn’t take long to ponder the consequences of that and understand how ridiculous it is.

Verse 6 says, “When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate.” What we should not miss is the statement, “When the woman saw . . .” The point is that she let her senses override God’s explicit command. This is another problem we face in our lives, isn’t it? We need to value God’s word so that it’s in our minds, and perhaps when we let our senses tempt us to do something we shouldn’t, God’s word will remind us and encourage us to be discerning and exercise restraint. We need to remember that God wants what is good and best for us and isn’t trying to hold out on us. If we refuse, we’re making the decision that we are our own god, and will suffer the consequences of poor decisions.

Besides disobeying God’s clear command herself, she gave it to her husband, who was with her. The million-dollar question here is, “What was he doing this whole time?” If he was with her, why didn’t he step in and try to stop her? But he ate it with her.

Notice what has happened. God made the man and gave him the command to enjoy everything except the one tree. From the man, he made the woman to whom we assume the man gave God’s command. She knew what it was. There’s a sense in which he had a responsibility to inform her of God’s command. The man and woman together had authority over the beasts of the field. However, the woman listened to the serpent (a beast of the field) and followed the serpent’s lie. The man followed his wife’s offer despite knowing clearly what he was doing. The whole order of God’s creation has been turned around. The serpent has achieved a sense of authority over the people and creation based upon the peoples’ willing subjection to its will over God’s. As we continue through God’s story, we see how this plays out and the extent to which the world becomes very much unlike what God wanted for it in the beginning.

Verse 7 reveals the one thing the serpent said that was true: their eyes were opened. Unfortunately, that was not a good thing. Previously, they were “naked” but not ashamed. There was no guilt upon them of which they should be ashamed. But now they are ashamed of their nakedness, and they make an attempt to cover that shame. This is another thing that is not uncommon for people when they sin. They attempt to hide or cover up their guilt and shame.

Essentially, these few verses describe what people often call “the human condition.” This explains our own reality today. We are descendants of the first people and we’ve inherited and continue to manifest the hubris of the first people and become our own god and do our own thing.

We’re going to see the tragic consequences of their decision and see that God seems to have a plan up his sleeve. My encouragement is that we take an inventory of our own attitudes about God and his word and prayerfully ask that he gives us a passion for what is good and right according to his will and not our own senses and judgment.

Episode 231 - "Death for Disobedience" - Genesis 2:10-17

Gen. 2:10 A river flowed out of Eden to water the garden, and there it divided and became four rivers. 11 The name of the first is the Pishon. It is the one that flowed around the whole land of Havilah, where there is gold. 12 And the gold of that land is good; bdellium and onyx stone are there. 13 The name of the second river is the Gihon. It is the one that flowed around the whole land of Cush. 14 And the name of the third river is the Tigris, which flows east of Assyria. And the fourth river is the Euphrates.

Gen. 2:15 The LORD God took the man and put him in the garden of Eden to work it and keep it. 16 And the LORD God commanded the man, saying, “You may surely eat of every tree of the garden, 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”

I believe that there’s a good reason for every word that is in the Scriptures. However, it is hard to discern the purpose for some of the details. Genesis 2:10-14 is an example of this. For example, why are these details concerning the location of Eden and its garden important when it would have been long gone by the time this book was written? Why would people need to know where it was and about the valuable resources that had been there?

Here are some thoughts. First of all, what we do recognize and know are the current locations of the Tigris and Euphrates rivers. They are both in modern-day Iraq. We know that Cush later in the Bible is identified as modern-day Ethiopia. However, there is disagreement over whether it’s referring to a river running through Ethiopia. There is a common agreement that no one knows where Havilah is. The point is we don’t really know where Eden was located. Furthermore, wherever it was, surely there were significant changes in the courses of these rivers after the flood, which we’ll read about soon, and rivers often change their course over time. But don’t miss the point that there is specific detail to where it was. This suggests that the author is not making up a mythical place with no basis of geography and reality. The detail suggests that it was a real place.

Another potential purpose for the detail is to describe a lush and luxurious place that might indicate a place of God’s presence. The prophets later speak of the Promised Land becoming like Eden. (Ezekiel 36:35, Joel 2:3, Isaiah 51:3, Zechariah 14:8, Revelation 22:1-2) See also Haggai 2:7-8 and Revelation 21:18. Admittedly, I am pushing the text a bit more than what is given in the immediate context. But I don’t think it’s wrong to point out that what this setting in Eden looked like at the beginning of time when God created it and how it parallels the New Jerusalem we read about at the end of time. This is an important observation as we begin to read Genesis because it begins a long story about God and his perfect creation, the conflict that arises and brings chaos into the world, and the long road to resolution when God brings his followers back to a garden of Eden like setting to live for eternity. The Bible is a grand story of God and we don’t want to quickly gloss over this information as though it is irrelevant.

At the very least, this description of Eden paints a beautiful scene in which God’s story will quickly unfold. It describes his creativity and goodness. The rivers help sustain life for plants, animals, and humanity, and this scene describes an abundance of God’s provision.

In both Genesis 2:8 and Genesis 2:15, the author says that God “put” the man in the garden. But the verb that is translated as “put” in each of the verses is different than the other. John Sailhamer, in The Bible Expository Commentary, Genesis, points out that the verb in verse 15 is used elsewhere in the Scriptures to indicate “God’s ‘rest’ or ‘safety,’ which he gives to man in the land (e.g., Gen 19:16; Deut 3:20; 12:10; 25:19), and the ‘dedication’ of something in the presence of the Lord (Exod 16:33-34; Lev 16:23; Num 17:4; Deut 26:4, 10.” If this is the intent of the verb used in verse 15, it would lend support to the description of Eden in verses 10-14 as a place of God’s presence. The idea is that in giving man responsibility, it was not a labor of toil but purpose and fellowship with God.

Verses 16-17 contain some of the most important words uttered in the history of the world. God commanded the man to eat freely of every tree in the garden except from the tree of the knowledge of good and evil. If you recall, this tree and the tree of life were said to be in the center of the garden. So, the man could eat as much from the tree of life as he wanted. It would seem that doing so would sustain his life. But eating from the tree of the knowledge of good and evil would result in certain death.

When our sons were young, they sometimes asked, “Why did God put that tree of the knowledge of good and evil there for people to eat if he didn’t want them eating it?” That’s a good question and the answer is not in the text. My speculation is that it was a test to see if people would listen to their Creator or do whatever they wanted to do. It clearly wasn’t a trap. God made it clear what was expected and what would happen if he disobeyed. Furthermore, God encouraged him to eat the variety of good things he had provided in the garden. It’s not like the man had no options. Lastly, being made in the image of God indicates to me that man needed to exercise his will on what he would and wouldn’t do. God exercised his will to make the earth and life and to make it very good for us. Enjoying the abundance of God’s provision and trusting the One who made it all sounds like a good choice to make.

This is a valuable lesson for us. Do we believe that God is good? Do we believe that God wants what is best for us and that he wants us to trust him? When some of Jesus’ followers abandoned him, Peter expressed that Jesus had the words of eternal life. Like Peter, we may not always understand what God is doing. But we need to trust that he alone gave us life and can give us eternal life.

Episode 229 - "God cease from all his work on the seventh day" - Genesis 2:1-3

Thus the heavens and the earth were finished, and all the host of them. 2 And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. 3 So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.

Before we dive into the text, let’s briefly discuss the context for a moment. The Scriptures and tradition hold that Moses wrote the first five books of what we as Christians, call the Old Testament. These are Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. As we’ve just read, it begins with a description of the creation of the universe. Deuteronomy will end at the end of Moses’ life with Joshua ready to lead the Israelites into the Promised Land after being oppressed in Egypt for 400 years.

Among other things, Moses is giving the Israelites an account of who their God, Yahweh, is and how he created the universe and life on the earth. Ancient accounts from Egyptians and other ancient cultures on how their god(s) created things are preserved in some measure today. Many scholars believe that Genesis is writing to the Israelites to say, “You have one God, Yahweh, and here’s how he created the world.” That is helpful for us to know as we read and think about the creation account in Genesis and what it says about God. It’s also helpful to understand that this original audience who had received a covenant promise by God in Exodus and again in Deuteronomy would need to understand why the sign of the covenant promise was for them to remember and honor the seventh day (Sabbath) of the week. It all returns to the original “seventh day” in Genesis 2:1-3.

On the sixth day, God saw all that he had made, and it was “very good.” Genesis 2:1 emphasizes the completion of God’s creative work. Personally, I find it comforting that God completes what he starts. It reminds me of the Apostle Paul’s introductory encouragement in his letter to the church at Philippi, “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Philip. 1:6). Paul clearly believes that God will accomplish in our lives what he begins. He won’t leave us undone or scrap us.

Besides completing what he started, the English Standard Version (ESV) says that God “rested on the seventh day from all his work he had done” (Gen 2:2) The word “rested” is actually better translated as “ceased.” God wasn’t tired. He didn’t need a nap. The emphasis is that he “ceased” creating on the seventh day. When the Israelites got in trouble for violating the Sabbath day against God’s express command, they didn’t get in trouble for not napping. They got in trouble for not ceasing their regular activities of providing for themselves. They were to trust the LORD to provide for their needs. But they didn’t. (See Exod. 16:4-30) They were trusting in their own efforts. This reality has significance for us, doesn’t it?

Finally, Moses wrote, “So God blessed the seventh day and made it holy” (Gen 2:3) What this means is that God wasn’t just giving the Israelites a day off from work. He made it holy or set apart for a holy purpose. God set apart the seventh day for it to be a day when people cease from the self-absorbed routine work and focus on God.

One question that occasionally arises among Christians sensitive to doing what is good and pleasing is, “Do we as Christians have to observe the Sabbath?” There are some traditions that believe they do have to observe the Sabbath along with other requirements of the Mosaic Law. However, most mainline Christian church denominations understand that the Law, which could never be perfectly obeyed by people, was truly fulfilled in Jesus Christ. (Rom 8:1-8 for one example). Therefore, we who are trusting in the one who could and did completely obey the Law are “in Christ” and not under the Law of “Sin and Death.” (The Mosaic Law) Some Christians argue that the first day of the week is the Christian’s Sabbath. I’m not sure I buy into this latter argument. However, I think we could all agree that the idea of ceasing from our own efforts to focus on the LORD and worship him is a good and necessary discipline.

Perhaps this week, we can cease from our busyness and give praise to God that he has made all things good and that he provides for our needs. We can prayerfully reflect upon how he is completing the work of transforming us into the image of Christ.

Episode223- Stand firm in faith and love - 1 Corinthians 16:13-24

1Cor. 16:13 Be watchful, stand firm in the faith, act like men, be strong. 14 Let all that you do be done in love.

1Cor. 16:15 Now I urge you, brothers—you know that the household of Stephanas were the first converts in Achaia, and that they have devoted themselves to the service of the saints— 16 be subject to such as these, and to every fellow worker and laborer. 17 I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because they have made up for your absence, 18 for they refreshed my spirit as well as yours. Give recognition to such people.

1Cor. 16:19 The churches of Asia send you greetings. Aquila and Prisca, together with the church in their house, send you hearty greetings in the Lord. 20 All the brothers send you greetings. Greet one another with a holy kiss.

1Cor. 16:21 I, Paul, write this greeting with my own hand. 22 If anyone has no love for the Lord, let him be accursed. Our Lord, come! 23 The grace of the Lord Jesus be with you. 24 My love be with you all in Christ Jesus. Amen.

As mentioned in our last episode, the final chapter of this letter is the “tieing up loose ends” for this communication from Paul to the believers at Corinth. Paul has finished addressing questions raised by them and sought to correct problems in their community of faith and worship. Yet, there are nuggets of truth right up to the end that are valuable for us to consider.

Notice verses 13-14, “Be watchful, stand firm in the faith, act like men, be strong. 14 Let all that you do be done in love.” Now, if we can set aside our own culturally informed responses to statements like “act like men,” we need to ask ourselves, What is the point of this concise exhortation?” Paul starts with the imperative to “Be watchful.” By itself, it is a little ambiguous without the rest of the exhortation. We could ask, “Be watchful for what?” The answer is in the context of the whole letter as well as the immediate context. The Corinthians are to be watchful for people and ideas that would undermine the gospel of Jesus Christ, divide the community of faith, and bring shame upon the name of Christ through the way they conduct themselves. Is that valid for us today? Absolutely! By being watchful, we must stand firm, be committed to our faith in Christ, and not compromise to appease people. This requires being strong. But notice how the exhortation concludes: “Let all that you do be done in love.” (v. 14) It’s easy to read the first part to be watchful and strong and conclude that we need some form of a hard-nosed posture for scrutinizing each person who comes into our church. But standing firm in our faith requires us to live it out as Christ did by loving others. This exhortation is a summary of his teachings throughout this letter. Demonstrate love to all while not allowing everyone to do what they want to do.

In verses 15-16, he instructs the Corinthians to “be subject to” the first converts in that area and others like them in their service. What is his point? I believe he is saying to identify those who’ve been in the faith for a while and learn from them. They’ve been on this walk of faith for a longer period of time and will have wisdom in how to stand firm and watchful in love. That is good advice for us!

Paul then says he rejoices at the coming of “Stephanas and Fortunatus and Achaicus” because “they have made up for your absence.” The word absence does not speak of the Corinthian believers being absent at a location when they should have been there. It speaks about what the Corinthian believers could not or would not provide in terms of either spiritual or possibly financial support. Paul is saying that God provided through these three people what the church at Corinth could not. We don’t see any chastisement for the church's inability or refusal to provide what Paul needed. He is simply saying that these three people were used to provide what he needed. Not only did they minister to Paul, but these people also “refreshed the spirit” of the Corinthians as well. Paul suggests that the church recognizes such people. I take this as being thankful and letting such people know you appreciate their ministry to you and others.

Verse 21 says, “I, Paul, write this greeting with my own hand.” We might ask, “What did you write the rest of the letter with?” What is being indicated is that Paul had a secretary of sorts write most of the letter as he dictated. This scribe was called an amanuensis. But the greeting at the end of the letter, Paul wrote in his own hand. With his own hand, Paul delivers one more rebuke. “If anyone has no love for the Lord, let him be accursed. Our Lord, come!” (v.22) Let me ask you this question. To whom is he writing? He’s writing to the church at Corinth. It’s hard to think there might be people in our churches who do not love the Lord. I think that Paul expresses this curse toward those people because they are the ones who are the troublemakers within the church. They are the ones who question the resurrection and would rather be a self-centered glutton than look out for the needs of others. So Paul’s closing words are to express his desire for the return of Christ and that the grace of Christ and his love be with them all.

The fundamental problem within the church at Corinth was that there was pride among them, and Christ was not the center of their focus. They were more concerned about themselves than they were about the edification of others. May the Lord help us keep Christ at the center and do everything in the love of Christ for the benefit of others.

Episode 222 - "Closing remarks to the Corinthians- Part 1" 1 Corinthians 16:1-12

1Cor. 16:1 Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do. 2 On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come. 3 And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. 4 If it seems advisable that I should go also, they will accompany me.

1Cor. 16:5 I will visit you after passing through Macedonia, for I intend to pass through Macedonia, 6 and perhaps I will stay with you or even spend the winter, so that you may help me on my journey, wherever I go. 7 For I do not want to see you now just in passing. I hope to spend some time with you, if the Lord permits. 8 But I will stay in Ephesus until Pentecost, 9 for a wide door for effective work has opened to me, and there are many adversaries.

1Cor. 16:10 When Timothy comes, see that you put him at ease among you, for he is doing the work of the Lord, as I am. 11 So let no one despise him. Help him on his way in peace, that he may return to me, for I am expecting him with the brothers.

1Cor. 16:12 Now concerning our brother Apollos, I strongly urged him to visit you with the other brothers, but it was not at all his will to come now. He will come when he has opportunity.

We have now arrived at the final chapter or the closing comments of Paul’s first letter to these believers at Corinth. He has finished addressing the primary problems occurring among these Christians. But his closing remarks bring light to his feelings about these people and what is most important for them in way of a summary. There are twenty-four verses. So, I am going to handle this last chapter in two posts.

When he says, “Now concerning the collection for the saints . . .” (v. 1), remember that they had written him a letter with questions. (See 1 Cor. 7:1) It would appear they had some questions about expectations for having a collection for the poor. Such gifts were called alms. This was a characteristic of the early church. Reading the early chapters of Acts (Acts 2:42-47, 4:32-37) reveals that the earliest of Christians were concerned about care for those in need. In these first four verses, Paul tells them what he’s told other churches. In essence, they are to be disciplined to set aside an amount they can afford once a week. Since he mentions this is to be done on the first day of the week, it would seem like they are expected to bring it to church and give it to the leaders. The discipline of doing it once a week helps keep it at the forefront of their minds and does not risk them having nothing to give when Paul arrives. In this, we see wisdom with charity.

In verses 5-9, Paul explains that he plans to visit them but doesn’t just want to pass through. He wants to spend time with them. This helps us better understand Paul’s attitude about the Corinthians. Paul has strongly admonished some of the people at Corinth in this letter. But we see here that he dearly loves these people and wants what is best for them. His admonition is that of a loving parent wanting to correct their child from wrongdoing. Sometimes, we need correction; sometimes, it might need to be more forceful. But it should always be done in love, seeking the best for all.

Verses 10-12 speak of the imminent arrival of both Timothy and Apollos. Timothy is a younger man whom Paul has mentored. Paul seems to think that the personalities at Corinth may be a bit overwhelming and could be discouraging to Timothy. He tells the Corinthians to make a point to make him feel welcome. He is coming to minister to them, and the relationship needs to be mutually edifying. This is a good reminder for us not to disregard others and to practice hospitality toward others in the faith as we might minister to them, and they may minister to us.

Have you noticed that all of these tips we can learn through Paul’s words to the Corinthians require humility and love toward others? May the Lord remind us to look out for each other.

Episode 221 - "O death, where is your sting?" - 1 Corinthians 15:50-58

1Cor. 15:50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.”

55 “O death, where is your victory?

O death, where is your sting?”

1Cor. 15:56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.

1Cor. 15:58 Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

My immediate thoughts upon reading this section are: first, this is pretty straightforward. Our resurrected bodies will be different because they will be imperishable or immortal. We will live forever in these bodies. The second thought is how moving and encouraging Paul’s words are as he concludes his argument for an actual resurrection from the dead and an explanation of what that will be like. These Christians at Corinth have had their challenges, and Paul has been somewhat like a disciplinary schoolmaster or parent in this letter as he has sought to correct them on various issues. Death is going to be ultimately conquered, and that will happen because of Christ. (v. 56)

But I don’t want to gloss over this because there are important truths that warrant our attention. First of all, God’s kingdom is imperishable. Therefore, it’s reasonable that we will be given imperishable bodies to dwell in and be a part of that kingdom. Note: This has NOT happened yet. This is something that is yet to come. Why is that important? Often, people think that when a loved one dies, they are “dancing with Jesus” or somehow otherwise living the eternal heavenly party. But how can that be if they don’t have a body? It is true that the Scriptures tell us that to be “absent from the body is to be present with the Lord.” (2 Corinth. 5:8) So, it seems reasonable that what can be said is that when a believer dies, they are in God’s care. That’s encouraging. But it’s not to that which we are anticipating and longing for. We want Jesus to return and raise us from the dead to life in an imperishable body.

So, what about believers who are still living and haven’t died at this end-of-time event? How can they get resurrected if they haven’t died? Paul addresses that in verses 51-52. When he says, “We shall not all sleep,” he is saying that those who haven’t died will simply be changed instantly. Cool!

This event is precipitated by a trumpet sound. What must it be like for a trumpet sound to be heard around the world? I can’t say how it matters. But it seems like we might want to be aware of this in case we hear a loud or unusual trumpet sound.

In what seems like a victoriously mocking tone, Paul quotes Isaiah 25:8, “Death is swallowed up in victory,” and Hosea 13:14: “O death, where is your victory? O death, where is your sting?” How can you not love Paul’s jubilant confidence in the Lord’s promise of our resurrection?

Paul continues, “The sting of death is sin, and zthe power of sin is the law.” (v. 56) What is his point here? His point is that Christ has atoned for our sins through his death on the cross (See Romans 3:21-26) and has fulfilled the Law (Romans 8:1-4). In other words, there are no loose ends with God’s work through his Son, Jesus Christ.

Paul’s closing thought in light of this is to exhort the Corinthian believers to be faithful and determined in their work serving the Lord. He wants them to be confident in the hope of the resurrection and eternal life and let that confidence motivate their service to the Lord.

Death is not something to look forward to. But we trust that because Christ was raised from the dead and promised to raise us from the dead, it’s going to happen, and we will receive a body that will be imperishable. Let us serve the Lord today in faith that in Christ, the sting of death will be removed.

Episode220 Resurrected Bodies 1Corinthians15:35-49

1Cor. 15:35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36 You foolish person! What you sow does not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body. 39 For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. 40 There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

1Cor. 15:42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

It seems appropriate to handle a bigger chunk of Scripture this week and attempt to offer a simplified explanation of Paul’s point here. The basic question, as I see it, is “How does this resurrection thing work, especially if the deceased has significantly decomposed?”

In the Scriptures, there are many illustrations from nature. Paul uses the illustration of a seed that falls to the ground or is buried, and it “dies.” In other words, it will soon cease to have the same appearance as it had as a seed. The outer shell will decompose, and a plant eventually appear with a different body. Paul also points out that there are many different kinds of bodies. Animal species have different bodies, as do birds and fish. Humans also have a unique body. So, Paul says, there are earthly bodies and heavenly bodies. The bodies in which we are now are earthly bodies. But in the resurrection, we will have bodies designed for a greater glory, a glory in God’s presence, and are eternal.

The obvious question that might follow from this is, “If I have a different body, how will we recognize others and be recognized? It seems clear that Jesus’ resurrected body was recognizable. His disciples even recognized the wounds on his hands, feet, and side. Somehow, Moses and Elijah were recognizable to Peter, James, and John who accompanied Jesus to the mountain where he was transformed. Yet these men would not have been living at the times of Moses or Elijah. So, it would appear that even though our bodies are different in nature, we will still look like ourselves, AND our knowledge and recognition will be made better along with our bodies. Judging from what people witnessed with Jesus after his resurrection, we will be able to eat and do normal things. Jesus also appeared inside locked structures not having entered through a door or window, revealing that his body was not limited by the things in our physical world. It seems like this could be an indication of what our resurrected embodiment will be like.

Beginning in verse 42, Paul lists some key differences between the earthly body we use today and what will be in our resurrected and glorified bodies. First, our current body is perishable, but our glorified body will be imperishable. Second, our current body is “sown in dishonor,” but our resurrected body will be “raised in glory.” (v.43a) How is our body sown in dishonor? It speaks of our sin and the effects of it upon our bodies. We age, break down, and die. It reveals all our limitations and weaknesses. Third, our current bodies are “sown in weakness,” but we will be “raised in power” (v. 43b). Finally, what is sown is a “natural body,” but we will have a “spiritual body.” (v. 44) This does not mean we will be ghosts. If I understand this correctly, this doesn’t suggest there won’t be a physical aspect to our glorified bodies. However, it will be a body that will be best suited for eternal life in God’s presence and service. Paul supports and explains this in verses 45-49. Here, Paul compares and contrasts Adam with Christ (the last Adam). Adam received life, whereas Christ gives life. The natural came first, then the spiritual. Adam’s body came from the dust of the ground, but Jesus came from heaven.

Paul’s point in verses 48-49 is that because we are descended from Adam, who was made from dust, our bodies will become dust. But if we have had a spiritual birth in Christ, we will receive bodies like Christ.

Well, I don’t know if that shines light on this text or muddles it. But I think Paul would want to encourage us not to worry about how God is going to accomplish this resurrection thing but to be confident that it’s going to be really good.

Episode 219 - "If there's no resurrection, party on." 1 Corinthians 15:29-34

1Cor. 15:29 Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? 30 Why are we in danger every hour? 31 I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day! 32 What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” 33 Do not be deceived: “Bad company ruins good morals.” 34 Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame.

Clearly, this is a continuation of Paul’s defense of the resurrection of Christians at the end of time. We begin this next segment of his argument with what may be one of the most debated and confusing statements in the New Testament. In verse 29, Paul asks, “what do people mean be being baptized on behalf of the dead?” There are two points I’d like to make about Paul’s question that should be obvious. The first is that there were people being baptized on behalf of the dead. The second is that Paul is NOT advocating Christians do this or that it has some spiritual efficacious power. Paul is using a practice by some to make a point for his argument. The point is that people who are being baptized on behalf of the dead obviously believe in a resurrection from the dead. Otherwise, they wouldn’t bother. As far as I know, there is no Biblical instruction that shines light on this issue. So, the safe thing to do is simply recognize this as a cultural practice by some that Paul uses to support his argument. It should not be taken as a mandate or even a suggestion that Christians can or should be baptized for the dead.

What does Paul mean when he follows with the question, “Why are we in danger every hour?” (v. 30) The context of verses 31-32 indicates that he’s saying, “Why would I be enduring persecution and willing to die for this gospel if there is no resurrection?” (My interpretive paraphrase) His point is that if there is no resurrection, then this life is all there is, and I (Paul) would be a fool to be willing to put my life on the line every day to preach a resurrection in Christ. That is the big point in verse 32, “If the dead are not raised, “Let us eat and drink, for tomorrow we die.” In short, Paul is saying the Christian faith is a waste of time, energy, and pleasure if there is no resurrection.

Verses 33-34 reveal something very important that we should not look over. Paul’s point in verse 33 is to stop listening to people teaching things contrary to what Paul and other apostles have taught them. They need wisdom, and they need to be faithful to the truths they have been taught. The important point is “do not go on sinning.” (v. 34) We all sin. Paul makes that very clear in Romans 3:23. But Paul later explains in Romans 8 that Christians are to “walk by means of the Spirit and put to death the deeds of the flesh.” The idea is that we should not be complacent in our day-to-day life and excuse our sins. We should desire and pursue learning God’s word and letting the Holy Spirit lead us into a life of obedience to the truths God has revealed through the Scriptures. Unfortunately, people come along occasionally and lead people away from what God has revealed, and that is the sin Paul is addressing here. Some of these believers were listening to others say that there is no resurrection. Paul says their willingness to abandon the resurrection is sin. It’s shameful, Paul says when Christians refuse to believe in an important truth as the resurrection because there is a conflict between what is essentially Christian and how they are living.

May we not sin. May we hold fast to Jesus’ promise to raise us from the dead in the end times. May our worship express our faith in this awesome hope God has given us through the resurrection of Jesus Christ.

Episode 218 - "The resurrection of Christ reveals his authority" - 1 Corinthians 15:20-28

1 Cor. 15:20 But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. 24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

In our last episode, Paul attacks the idea some people have spread that there is no resurrection from the dead. Paul’s argument against that is if that were true, then Christ wasn’t really raised from the dead. It followed then that if Christ wasn’t raised from the dead, surely neither would anyone else. But then why would Paul be willing to suffer the persecution he had if he himself didn’t believe that Christ was raised from the dead? Furthermore, Paul encouraged the Corinthians to go and talk to the many witnesses of the resurrected Lord and figure out how to explain away their testimony.

In verse 20, Paul just moves on and states that “in fact Christ has been raised from the dead.” (v. 20) Now, he begins to explain the significance of that fact. In verses 21-22, he compares and contrasts Adam and Christ. Adam was the first man, and through his disobedience to God, all humanity is broken since we have all descended from this one man. The point is to consider the catastrophic effect of that one man’s disobedience. But if one man can have that kind of negative effect, it’s possible that one man can also have a similarly far-reaching positive effect. That man is Jesus Christ, whose substitutionary death on the cross makes it possible for all humanity to appropriate forgiveness of their sins and to be “made alive” (v.22) because Christ conquered death.

Paul then explains things that are yet to come and the significance of Christ’s resurrection for what is still to happen in God’s plan. Paul speaks of Christ as “the firstfruits.” This is a metaphor alluding back to when Israel would bring the firstfruits of their harvest as an offering. It demonstrated their thankfulness and faith that this was simply the first of much to come. Likewise, Christ’s resurrection is a “firstfruit” in that many are to also experience a resurrection because of their relationship to Christ through faith.

What follows is the resurrection of those who belong to Christ. (v.23) Verse 24 follows with, “Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power.” Bible scholars like to squabble over whether this order allows or disallows the literal 1000-year millennial reign, which is a point of contention within Christianity. I don’t think that is of concern in this context of Paul’s writing. The point of this order is that Christ rose from the dead, revealing he has the authority to also raise those who belong to him and to conquer everything in opposition to God’s will.

Verse 26 states plainly, “The last enemy to be destroyed is death.” (v.26). We believe that Christ is currently at the right hand of the Father. He has authority. However, death is still occurring. Why? I believe that’s explained well by Peter in 2 Peter 3:9, “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” Therefore, we are not yet at that end. But at some point, Christ will return, and ultimately, all spiritual and natural forces opposed to God will be judged and have no power again. Death will be permanently done away with.

Verses 27 and 28 state three things that are interesting. First, God has subjected all things under his (Christ’s) feet. Second, Christ will be subjected to God. Finally, Christ, the Son, will be subjected to God “so that God may be all in all.” (v. 28b) The first one is not a problem, right? Christians believe Christ is God, and Jesus told his disciples, “All authority in heaven and on earth has been given to me.” (Matt. 28:18). But how is it that he is ultimately subjected to the Father? Does this mean that somehow Jesus is less God or less important than the Father? No. Jesus is never subordinated in the sense of his value or power. While earthly analogies are often limited and potentially misleading, think of a parent who entrusts something to a child for a specific purpose. The child possesses and uses something that essentially belongs to them by virtue of their relationship to their parent. Both the parent and the child are equally valuable and part of the same family. But their roles are different. The child may be sent to accomplish something on behalf of the parent. That child is given everything they need to accomplish that purpose. Likewise, this text simply says that Jesus (the Son) has accomplished the mission his Father sent him to do. The purpose statement “so that God may be all in all” is just a way of expressing both the divine unity within the Godhead and that everything, without exception, is under God’s authority.

Episode 217 - "Yes. Christ really was raised from the dead" - 1 Corinthians 15:12-19

1 Cor. 15:12 Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, then our preaching is in vain and your faith is in vain. 15 We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. 16 For if the dead are not raised, not even Christ has been raised. 17 And if Christ has not been raised, your faith is futile and you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. 19 If in Christ we have hope in this life only, we are of all people most to be pitied.

In the preceding eleven verses that we covered last week, I explained that I was seeing two fundamental elements to what is called “the gospel of Jesus Christ.” Both of them were prophesied in the Hebrew Scriptures (Old Testament). The first is that Christ died according to the Scriptures. Someone might say, “Big deal! Everyone dies.” That’s true. But the Christ or Messiah is prophesied in the scriptures to have an eternal kingdom. The Messiah will reign forever on that throne. That was the argument by the crowd to Jesus in John 12:34. How can he die if he will live and reign forever? The answer is that his death was necessary for our sins to be forgiven, as is foretold in Isaiah 52-53.

This leads us to the second part of the Good News of Jesus Christ. If you think about it, why does it matter that our sins are forgiven if we are going to die? The answer to that question is that God is eternal, and while we, unlike God, had a beginning, God has intended for us to be eternal as well. Because God is also Holy (pure and perfect), he cannot overlook sin. There must be a just response to injustice. The Scriptures speak of a terrible judgment for those who reject that and reject Jesus’ sacrifice on the cross as the perfect and sufficient justice he took upon himself for our sins. Jesus, the Christ, was raised from the dead, never to die again, and he promised to return to raise the dead back to life, and we will dwell in the presence of God forever.

After laying out the basic facts of the gospel, Paul addresses the fact that people at Corinth are saying there is no resurrection from the dead. Paul explains the egregious error in that thinking. He says if there is no resurrection from the dead, then Christ could not have been raised. (v. 13) He follows with the logical fallout from that if it were true. He points out that his preaching and their subsequent faith in the message that he preached is in vain. It’s useless, and we would still be in our sins. There would be no hope. He then says that if all our hope is just in this life, we are the most pitiable of all people. Why would he say that? Because we would be spending time and resources in the worship of a god that could do nothing for us.

The hope of a resurrection and eternal life is real. That’s why, in the preceding verses, Paul spoke of the many people who saw the risen Jesus. He was implying that they could go talk to the people themselves and compare notes. While we can’t go talk to those people directly, these accounts have been preserved for us, and there is the fact that Christianity became a world religion based upon the reality of the resurrection of Jesus Christ.

We can trust this great news!

Episode 216 - "The Good News!" - 1 Corinthians 15:1-11

1 Cor. 15:1 Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, 2 and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain.

1Cor. 15:3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles. 8 Last of all, as to one untimely born, he appeared also to me. 9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. 11 Whether then it was I or they, so we preach and so you believed.

As I write this, it is the eve of Thanksgiving in the United States, and I cannot be more thankful for this section of Scripture because it’s about the most important thing for humanity. It’s about the Good News of Jesus Christ.

The Apostle Paul shifts from his instruction concerning spiritual gifts and conduct in worship to setting these Corinthian believers straight on the gospel. Paul reminds them that he had preached the gospel to them when he was previously with them. Speaking to the whole group, he states they have “received” this gospel and “stand” in it. This means that it’s his understanding these people to whom he’s writing have both received, or placed their trust in, the message of the gospel when he preached it, and he believes they are still committed to it. He adds that they “are being saved (by faith in this gospel) if you hold fast to the word I preached to you – unless you believed in vain.” (v. 2). The term “saved” in the Scriptures can often have a past, present and ongoing, and a future use of this term. When the Scriptures use this in the past tense, it means someone has truly trusted in the message of the gospel and they have received forgiveness of their sins and have gained a hope of resurrection and eternal life in the presence of God. The present-ongoing, which I believe is in view here, is speaking of God’s work in our lives presently to prepare us for eternal life with Him. Finally, the future sense of will be saved reflects the promise of Christ to return from Heaven to earth someday and raise from the dead all who have trusted in the gospel.

But notice the condition, “if you hold fast to the word I preached to you—unless you believed in vain.” (v. 2). What does this mean? I believe it means that those who aren’t holding fast to the gospel message cannot experience the work God wants to accomplish in their life if they do not trust him. However, the phrase “unless you believed in vain” is interesting. Notice that the English word “vain” appears twice within a short span (verses 2 and 10). In verse 10, Paul has just argued that he doesn’t deserve to be an apostle because he persecuted the church. But, even so, God’s grace to him was not in vain. In the original Greek language, the words translated as “vain” are different words. The word that Paul uses for God’s grace to him being not in vain means “without purpose or cause.” In other words, Paul is saying that in spite of his past history, God showed his grace to Paul and it has produced a result and was not wasted.

In verse 2, speaking of the Corinthians and the possibility that some believed in vain, means “randomly or without cause.” It would suggest that perhaps some really didn’t believe the gospel. They were, in essence, just nodding their heads along with others without really believing. Either way, it is important that people not just believe but hold fast to the gospel. This means that we shouldn’t just acknowledge that we made a profession of faith in the gospel and act like, “Oh. I’ve already done that.” The gospel must become central to our life of faith.

Paul now lays out a brief and clear synopsis of what the gospel is. Some commentators suggest that Paul lists four components of the gospel here. I think he only lists two, along with the evidence for each one. The first fundamental truth of the gospel Paul says is “that Christ died for our sins in accordance with the Scriptures, 4 that he was buried.” Paul’s comment, “in accordance with the Scriptures” is to argue that Christ’s death on the cross was a fulfillment of a prophecy in the Old Testament. His subsequent fact “that he was buried” is Paul’s proof that Christ was truly physically dead. Some might argue what is called a “swoon theory,” in which people believe he only appeared dead. But there were multiple people who took responsibility for his lifeless body after he was taken down from the cross and could testify that Jesus was really dead and really buried. The death of someone does not sound much like good news. The death of a good person would certainly not be a happy story. However, Paul explains in this how the death of Christ is the first part of this gospel, the Good News. He explains that Christ died for our sins. His death on the cross served to take care of the just penalty for our rebellion against God.

He follows immediately with, “that he was raised on the third day in accordance with the Scriptures.” Notice the emphasis once again on “according to the Scriptures.” This is the second fundamental element of the gospel. Paul is suggesting that the Old Testament also prophesies that the Christ (Messiah) would not only die but be raised from the dead.

Now, to be honest with you, I don’t know what Scriptures Paul refers to, and Paul doesn’t tell us. However, we can make some educated guesses which I believe reasonably support his argument.

First of all, let us establish two figures that were prophesied in the Old Testament that were to come. The first is the descendant of David (the Messiah), whom God told David would be on the “throne of his kingdom forever” (2 Samuel 7:13b). The second is the “one like a son of man” whose “dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.” (Daniel 7:13-14). This explains why the people around Jesus questioned Jesus about the foretelling of his imminent death on the cross.

32 And I, when I am lifted up from the earth, will draw all people to myself.” 33 He said this to show by what kind of death he was going to die. 34 So the crowd answered him, “We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” (John 12:32-34)

I can’t tell you whether people of Jesus’ time had made any connection between the expected Messiah (Christ) and the “Son of Man.” But both of these figures sure seem to have some things in common, like eternal life. Their argument to Jesus is a reasonable argument. Here, he is not only telling people that he is going to die, but how he is going to die. He’s claimed to be the Son of Man, AND Peter has professed him to be the Christ. Things aren’t quite adding up for these people.

Another Scripture Christians turn to in making sense out of this apparent controversy is Isaiah 52:13-53:12. This speaks of a righteous servant of the Lord who is “pierced” for the transgressions of the people. The Servant suffers and dies for the people but appears to be alive afterward (v. 12).

After saying that Christ died for our sins AND was raised, he gives evidence for the historical reality of Christ’s resurrection. He lists the numerous occasions after his resurrection when he appeared alive to people, including over 500 people at one time. Paul adds that many of them are still living. His point is, “Go check it out for yourself.”

The point of all this is to help the Corinthian believers, as well as us, to understand that Jesus is God’s Servant who really died for our sins. That is Good News for us because it makes us at peace with God. Secondly, it gives us hope that Christ, who rose from the dead, can and will raise us from the dead. Again, this is nothing but Good News for us.

Episode 215 - "Role and conduct of women in church worship" - 1 Corinthians 14:33-40

As in all the churches of the saints, 34 the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. 35 If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church.

1Cor. 14:36 Or was it from you that the word of God came? Or are you the only ones it has reached? 37 If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. 38 If anyone does not recognize this, he is not recognized. 39 So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. 40 But all things should be done decently and in order.

Well, here we go again, another occasion where Paul offends the modern sensibilities of 21st century, western culture. In the span of a few verses, Paul says that women “should keep silent in the churches,” “are not permitted to speak,” “should be in submission,” and “it is shameful for a woman to speak in church.” (vv. 34-35) Pretty clear, huh? Case closed?

As I study for these posts, I confess that I’m typically only consulting a few commentaries. I simply don’t have the time for more exhaustive research on these passages where the instruction seems confusing or outright contrary to how things are often done today in our time and culture. But, I find that the scholars I consult, whose job it is to dig much deeper on some of these issues, offer a variety of perspectives to which they offer their critique on the strengths and weaknesses of the argument. So, I cannot point to the so-called experts and conclusively address the questions that statements like this raise. So, what I would like to attempt is to take these statements at face value, state the questions that are evoked in my own mind about the meaning, offer answers to those questions that I believe are drawn from the context of this letter, other writings of Paul, and the Scriptures as a whole. My desire is not that we create a list of rules from statements like this. But perhaps we can gain wisdom from Paul’s words that will serve us well in our churches today.

Let me begin with the question, “Does this sound vaguely familiar?” In other words, “Has Paul already offered, in this letter, instruction that sounds a bit sexist?” Go back and read chapter 11 of 1 Corinthians, where Paul gives instructions about head coverings and hair. In verse 3 of chapter 11, Paul writes, “But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God.” I find this verse interesting because, in a culture like ours that is more strongly egalitarian, people take offense at statements like, “the head of a wife is her husband.” The tendency is to immediately interpret that as saying that the wife is less important or less valuable than the husband. But when we do that, we fail to consider another important statement in the same verse that checks that interpretation. Paul follows with, “and the head of Christ is God.” Wait a minute! Don’t Christians believe that Christ is God? Yes! And the Apostle Paul believes in the deity of Christ. Paul points out that Christ, the second person of the Trinity, submits to the Father. They are both equally God according to orthodox Christian theology. But, each member of the Trinity has a distinct role within the divine Godhead. One member may submit to another without being less God, less important, or less valuable. It seems that Paul is applying that principle within the relationships of a family and a church as well. The point is that we err when we immediately assume that submitting or controlling our spiritual gift or our tongue in certain situations means that God considers women less able, less smart, less valuable, or inferior to men. That’s not his point.

Does Paul teach anything else in Corinthians that indicates that women have important roles in ministry within the church? 1 Corinthians 12:4-11 is very clear that the Holy Spirit distributes spiritual gifts to all believers as he wills. These gifts are for the common good of the body. One cannot argue that Paul means that women are to not say a word at all in church. The Holy Spirit has gifted them, and they are to be used. On a personal note, I cannot possibly remember the countless times God has used women in the church to speak wisdom, encourage me, and build me up in my faith. Certainly, they were not disobeying God.

Does Paul have anything to say about women and their roles in church in other letters? In 1 Timothy 5:1, Paul instructs Timothy to encourage older women as mothers and younger women as sisters. In verse 3 of chapter 5, he tells Timothy to honor widows. In 2 Timothy 1:5, Paul extols the faith of Timothy’s grandmother and mother and their impact on Timothy’s faith. In Galatians 3:28, Paul writes, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” These are just a few examples of Paul’s writing that reveal that all believers in the gospel of Jesus Christ are equally valuable to God.

What about the rest of the Scriptures? One common argument I’ve heard about Christianity and the Bible is “The Bible was written by men.” As if that were, by default, a bad thing. The problem is that people fail to realize that what is included in the Bible is often descriptive of life and culture in the known world at that time. In other words, the Bible includes accounts of many things that are against God’s Law, character, and desire for humanity. That can include poor treatment of women. Yet, in this Bible, written “by men” are stories of amazing righteous women. One example is Deborah, a judge over Israel during a time of little to no godly leadership by men of the day. You can read about her beginning in Judges 4. Rahab was a harlot among pagan people who had faith in the God of Israel. Ruth was from another pagan group who wholeheartedly committed to the truth of the God of her Jewish mother-in-law and became an ancestor to David and to Jesus. Why would men who wanted to suppress women write about such women, and some of them were not even Israelites? As I understand the Scriptures, there is no justification in suggesting that women are somehow less important or valuable in God’s eyes.

So, what is the point of Paul’s prohibitions of women speaking in church, and what is he addressing? Again, judging from the context of 1 Corinthians as a literary work, we’ve observed that the primary issue Paul is addressing among the believers at Corinth is pride. Notice that Paul begins these prohibitive commands with, “As in all the churches of the saints . . .” Paul is suggesting that something that is happening within the Corinthian churches is not happening in other churches. Furthermore, it’s characterized by pride. Notice in verse 36, that he follows the prohibitions with, “Or was it from you that the word of God came? Or are you the only ones it has reached?” It sounds like this church or house churches at Corinth have gone rogue, and pride is manifesting itself in the form of women insisting their voice is heard when it comes to the interpretation of prophecy, thereby turning the worship into chaos and conflict. I think Paul is reverting back to the order of Creation and the unique roles God ordained and is saying, “The way other churches are conducting worship is that people are exercising their gifts in a way that demonstrates their humility and desire that there is harmony and universal blessing through the orderly conduct of the service.” (My interpretation) Perhaps women keeping silent certainly does not mean they are not to pray, as Paul clearly gave details earlier on how their prayers are to be conducted. Likewise, I’ve argued that he’s not demanding they not say anything at all. Otherwise, they couldn’t use their God-given gifts. I think it is more likely Paul’s thoughts are that God has intended men to be instruments of expressing the interpretation of God’s word to the congregation. These men are blessed by their grandmothers, mothers, wives, sisters, and other women who are using their gifts. In turn, they can distill this into doctrine and teaching for the church as a whole.

Notice Paul’s closing remark on this section. “But all things should be done decently and in order.” That’s what it’s all about. Regardless of what your church looks like today in terms of who is in the leadership positions and regardless of your church’s view and practice concerning spiritual gifts, your worship should be decent and in order, and serve to edify the whole body of believers. I’m sure that I’ve not raised or addressed all the questions or objections people may have to this passage. But, if you are listening to this and are in a tradition that doesn’t allow all believers the opportunity to use their God-given gifts, that you consider the arguments I’ve made suggesting that this passage is not to be used in such a way. For women, I hope you will find a way to use the gifts God has given you to bless believers around you. May your humility be as evident to others as the significance of your ministry.

Episode 214 - God is not an author of confusion, but of peace - 1 Corinthians 14:26-33

1Cor. 14:26 What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. 27 If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. 28 But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. 29 Let two or three prophets speak, and let the others weigh what is said. 30 If a revelation is made to another sitting there, let the first be silent. 31 For you can all prophesy one by one, so that all may learn and all be encouraged, 32 and the spirits of prophets are subject to prophets. 33 For God is not a God of confusion but of peace.

As I read this segment of 1 Corinthians 14, I must admit that I don’t have a clue whether Paul is serious or perhaps using sarcasm in the first part of verse 26. If we take it as a factual description of their meetings of worship, this would probably freak me out if I were present. With non-stop switching from one person singing a hymn to the next speaking in tongues, followed by a lesson, and so forth, this sounds more like a poorly planned variety show than Christian worship.

Regardless of Paul’s tone and intent, it seems to me there are two very important statements by Paul that must be understood and received by the Corinthian believers and believers today as well. The first one is at the end of verse 26, “Let all things be done for building up.” What follows is instruction on what that looks it. Strangely enough, it may appear to some as quenching or not following the leading of the Spirit. Paul says that only “two or at the most three” should speak in tongues, and there must be an interpreter. Otherwise, the one speaking should manifest their gift quietly or privately to God. (vv. 27-28)

The same is true for the one prophesying. Paul instructs to use some self-restraint or control. Why? “So that all may learn and all be encouraged.” (v. 31b) Paul explains in verse 32, “the spirits of prophets are subject to the prophets.” I believe this means the gifts of the believers, which are being led by the Holy Spirit, are to not be unbridled and driven by emotion and feeling but manifested under control through wisdom and an interest for everyone present to be edified.

The second important statement Paul makes is found in verse 33. “For God is not a God of confusion but of peace.” Why is this so important to us today? We can get excited and caught up in the emotion of what God is doing in and through our lives. That’s good! We should be excited about that. However, if we aren’t careful, God’s blessing to us can quickly become all about us. That is not good. When God told Abraham how He was going to bless Abraham, He also told Abraham that he would be a blessing to others. Likewise, as the Holy Spirit distributes gifts to us, they are intended by God for us to use to bless and edify others.

God communicates clearly, and we should not confuse God’s message to the world through disorder and emotional chaos. We must prayerfully seek discernment and how we should build up others with what the Lord has given us.