Tag: chapter 5

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Bible Study Numbers

Numbers | Chapter 5

The christening of the Levites complete, chapter 5 of Numbers shifts to a familiar topic from book of Leviticus, the holiness of the people. In the context of Yahweh’s covenant with His people, they are selected to be a holy people, set apart as a nation through which He will bless the rest of the nations. Part of this requires they be “clean”,  meaning function in a way both individually and corporately that permits Yahweh’s presence to live among them (although He makes provision for the inevitable failure in this with the sacrifices and Day of Atonement from Leviticus 16).

At the opening of this chapter we re-engage with the removal of unclean folk from the camp lest they pollute it. In some cases this is a physical risk (skin disease and the like) but in all cases it is a spiritual issue that puts the community at risk if there folk in an unclean state intentionally walking about and potentially interacting with the holy things of Yahweh. Ultimately, if the tabernacle is defiled, God’s presence would not remain there, removing the very thing that made the Israelites special.

As noted in Leviticus, many of the things that marked someone as unclean are temporary conditions. In this chapter, the presence of the skin disease and uncleanness from touching a corpse are both situations that can/will resolve over time where the person can be reinstated into society.  So, this measure is preventative. As the unclean folks are removed from the camp, it minimizes the risk that they bring danger to themselves or others in the camp. Once clean, they can return.

The next holiness item is related to folks who commit an offense against a fellow member of the community. Although this kind of thing is covered in Leviticus 5-6, note here that an offense against another member of the community is also considered an “offense to the Lord”. Even sins, or wrongdoing, between people is ultimately a sin against God (think of it broadly as a breach with acting in line with the holiness of Yahweh and reflecting His character in your dealings with others).

The consequence is to provide restitution to who you wronged, plus add a fifth. If that person is dead, you find their next of kin and pay it to them. If everyone is dead who is related to this person, then the restitution goes to the Lord (who the offense was truly against) who gives it to the priest. Broad point is, the wrong you begat into the world requires restitution and it must be paid, there’s no getting off the hook because the person is dead or even if all of their family is dead. Them being dead doesn’t wipe the slate.

Often times our sense of restitution is one of appearances. If no one knows, nothing is owed. If the person is around to be paid, nothing is owed. But walking in step with YHWH we must recognize that the ledger board isn’t dependent upon the wherewithal of your neighbor or the perception of your cousin (or whomever you have wronged who is oblivious to that fact). There is no such thing as “getting away with it”. Although as the guilty party you could see this as an overarching God keeping tabs on your wrongs, but you would be wrong. This is what we’d expect from a God of justice, one who makes things right. For one, He must consistently recognize that which is wrong and demand restitution. And ultimately, when it is beyond our means to pay, He will step in on our behalf.

The chapter ends with an often misunderstood situation related to suspected adultery. Recall from Leviticus chapter 20 that folks guilty of adultery were to be put to death. But what of a situation where they weren’t caught but adultery is suspected? This is risky business, as a woman suspected of adultery runs the risk of this punishment where the facts are not fully known. So, as we saw in other situations from Leviticus where the truth could not be fully established, the situation is put into the hands of the Lord. The woman basically affirms that she is going to drink this water mixture and that, if she is guilty, it will have its effect in not allowing her to conceive. If she is innocent, she shall not have this effect (and later rabbis would even say she would be blessed by the concoction). It’s worth noting that the substance we’re talking about here is a mixture of water and dust from the front of the altar. It might taste bad, but isn’t particularly harmful on its own. Thus, we have a clear call that, if something is amiss, God will have to produce the consequences. 

Don’t overcrank on the process (there’s no magic or wizardry involved with the mixture). And we should also recognize that there isn’t enough detail here to create a theology around the process itself. The notion is that, rather than letting suspected sin remain in the camp and put folks at risk, and to also protect on the other side those who are innocent from overzealous reactions, it gets put into the hands of God to deal with. The actual drinking of the water puts a stake in the ground where the suspicion of guilt could be put to rest (or confirmed) at that moment.

Why no test for a suspected male adulterer? The lack of example here doesn’t preclude that there could have been one (as is often the case where we see a single gender example provided). It should also be assumed that the suspicion of the woman also means that there is a suspicion of a particular man on the other side of the problem. Where this test proves the guilt of the woman, the associated fella would then be put to death.

As in the original discussion with the death penalty and adultery in Leviticus, our modern ears struggle with the veracity of the punishment. However, marital faithfulness is often the comparison to the faithfulness between Yahweh and His people. The integrity of these covenant relationships are central to our understanding of God’s faithfulness to us and, although sometimes foreign to our modern cultural views of marriage, the consequences of lack of faithfulness are deep and significant.

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Bible Study Leviticus

Leviticus | Chapter 5

As we move into chapter 5, it’s probably appropriate to try and make distinctions, where possible, among the sacrifices over the last few chapters and into this one. Although often called the “sin” offering (a reasonable translation but perhaps not exactly the concept as we normally think of it), chapter 4 should be more appropriately referred to as the purification offering. The whole point is purify the tabernacle so they can even enter to be able to offer the burnt offering that is actually for atonement. The presence of sin defiles God’s sanctuary so it must be purified. sin doesn’t happen in a vacuum, it pollutes things around it. So this offering addresses that. God is not endangered by this pollution of course, but man certainly is. We know when unclean and holy attempt to occupy the same space, holy wins and unclean is destroyed.

So chapter 5 continues addressing situations where common folks require the purification offering. Note that the lay folk don’t bring as valuable an offering compared to the priest (a nanny-goat or lamb vs. a bull, or even pigeons, turtledoves or flour if they’re poor). Particularly, the examples are sins of omission, times when you are supposed to do something but intentionally choose not to. Broad point is that things that are sinful or that make people unclean are applicable in fact, even if we are unaware of them. You can be unclean and not know it or have committed a sin and not realized it (basically the opposite of walking into it willfully). Either way, it’s still true and still has impacts. And, as soon as you are made aware of it, regardless of how, it must be addressed. (Our tendency may be to figure that since it’s been some time and is separated from the event, it can just be ignored. That would be a mistake. As noted before, sin has consequences and impacts beyond the event itself.)

Then the discussion switches to discussing the guilt or reparation offering (reparation is probably a more appropriate way to talk about it as the core focus is on addressing those additional consequences of sin, more specifically violating God’s holiness. The examples include trespassing on God’s holy stuff (could be eating holy food, touching stuff dedicated for the priests, etc.) but done unintentionally. Once it’s realized, the reparation sacrifice must be made and a restitution must be made to make up for what was defiled.

The next example seems mostly the same although this one is likely pointed to someone who doesn’t know exactly what he defiled, he just feels a guilt. Basically, someone believes they have sinned against sacred property but aren’t sure how. So, they make the reparation offering, but there is no extra fifth to tack on for this one because he doesn’t know exactly what he infringed on. Although it moves into chapter 6, the first few verses that follow are of similar concept, someone infringes upon God’s holiness by swearing falsely (lying and using God’s name to seal the deal). The reparation offering must be made (in addition to the purification offering, to allow access to make the burnt offering for the sin itself).

So, up to this point, we have various sacrifices of offerings that describe the effects of sin and how to remedy it. The burnt offering focuses on the individual, a sinner who deserves to die and an animal dying in his place. God accepts the animal as ransom or covering for man. The purification offering uses a medical view, sin makes the world dirty so that God can no longer dwell in it (it’s unclean). The blood of the animal cleanses the sanctuary so God can still be present with his people. And the reparation offering sees sin as a debt that man incurs against God. The debt is paid through the offered animal.

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Genesis

Genesis | Chapter 5

We’re likely to read chapter 4 and 5 together for the purposes of comparison. The end of chapter 4 follows Cain and his lineage (his “seed”).  The story of his family tree is preceded by his murder of Abel and ends with the pompous proclamations of the murderous Lamech who seems to think that his ancestor Cain has been mistreated and that the revenge he has taken against this young man is even more justified than Cain’s reaction to Abel. 

In chapter 5, we see a different line and henceforth in Genesis it is as if Cain never existed. If the book started in chapter 5, we would never know of Cain or Abel as the lineage here goes from God to Adam to Seth. It is no coincidence that we see two major characteristics of God’s relationship with humanity affirmed in the description of Seth’s line: that both male and female were created in God’s image and that there was still a blessing upon them. 

There is a clear pattern that introduces each person in Seth’s lineage. It is where that pattern deviates or expands that should draw our attention. The first expansion happens in v. 22, where we learn that Enoch walked with God. The name should trigger a comparison to the Enoch in Cain’s line, who also was a deviation and who had a city named after him. Now, in and of itself a city isn’t a particularly bad thing, but it certainly isn’t walking with God. 

The next deviation happens with a follow up on Seth’s Lamech, a hopeful chap who names his son Noah (meaning “rest”), longing for a time when the seriousness of what Adam has done may find relief. This is most certainly a far cry from the foolish Lamech in Cain’s line who is not seeking peace and reconciliation with God, he is seeking his own self-aggrandizement. 

A few additional things to consider in this short chapter:

I think we should consider whether we see in this chapter at least a potential understanding of 3:15, part of the curse on the snake: “I will put enmity between you and the woman, and between your offspring (seed) and her offspring (seed); he shall bruise your head and you shall bruise his heel.”  Now, this could just be an explanation as to why a snake crawls on the ground. Or, could be the first set of good news, the first gospel, that points to Jesus conquering of sin and death (Iraneus would make this connection in the early 2nd century). However, neither of those is particularly satisfying in the original context. Remember, these stories are told with a purpose, and “why are we afraid of snakes” seems a little low on the importance bar relative to what’s been communicated so far about the God’s sovereign creation of the world and his special relationship with humanity. 

The expectation would seem to be that the rest of the story of Genesis may help answer this question. And, I think it’s reasonable to see that in the comparisons of the lineage of Seth and Cain. That notion of “seed” shows up in both and we find them opposites of each other; seeking different things, having different outcomes. This battle between the goodness of God and the selfishness of man, his pursuit of his own glory (that which they sought from eating the apple) will persist and will be a constant battle. In Cain, we see the seed of evil, of temptation. In the seed of Seth, we find faithfulness, the pursuit of God. 

Now, don’t misunderstand, I certainly believe the Christian reading into this story is appropriate and is the ultimate fulfillment (we know good ultimately wins as Jesus conquers all that is the consequence of human selfishness and pride in His sacrifice, death and resurrection). Jesus makes all stories deeper and greater. But the primary focus of the Genesis story and our understanding of that impact of the curse is likely found in the theme of “seed” and tracing God’s chosen paths of which to continue this blessing. (We’ll note, certainly, that this will not always rely on the “goodness” of those whom God chooses to trace the path.) 

Also, on the ages. It’s hard for us, who can track and record time in such specific detail and accuracy, to fully understand how those in the ancient world recorded and understood time. This is still true in our time, in certain parts of the world folks don’t track ages or anniversaries of things all that well and it doesn’t feel like a gap to them. Smart people who love Jesus disagree on whether we should understand some of these ages as literal or symbolic. There is a case for symbolism but it’s far from a slam dunk. The Seth Lamech lives 777 years (vs. the 77 fold revenge in Cain Lamech), and we see 365 years of life for Seth’s Enoch, a potentially “full” life before God takes him. However, many of the numbers are not easily rendered as symbolic. 

Without symbolism, it isn’t clear why these ages are so much higher than current day. Folks have discussed potentially the impact of increasing sin, something to do with the flood, the fact we started eating animals; the list goes on. I would also note that the “fathered” in each of these lineages doesn’t have to be direct descendants, there could also be many actual generations in between those names, we’re just getting major players in the line. Broadly, given how history was kept and the propensity for at times wild ages in ancient times (even outside of the Bible, some Sumerian kings had ages of many thousands of years), it remains wise to be cautious here. 

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Bible Study Lamentations

Lamentations | Chapter 5

I’ll be honest, this chapter seems oddly placed as we ended the last one with a promise that the punishment has been accomplished and then this one fires back up with a reminder of what has occurred. Either we accept the chapter progression as non-linear (meaning they aren’t intended to “progress” or follow one another in any particular order) or it’s a framing that their restoration, although imminent, will be a bumpy path and not something that happens overnight. The remnants of the judgment will continue to impact them for the years to come, even as God promises ultimate restoration. At this point I’m open to either option.

This chapter opens like many other lines in this series of laments, a call for God to acknowledge what is going on with His people (See! Remember! Hear!). This particular chapter does seem to focus on the long game, though, where the call is to see how their inheritance is gone, the impact to the mothers and fathers, the sins of the fathers – it may not be intentional but some of these afflictions take a more long-term perspective instead of moment-level problems (fellas eating gravel, children starving, etc.).

Even the basics are difficult to come by (they’re paying for water, bread must be bargained for or the ingredients obtained through the path of brigands). They can’t protect their women (this is where it matters which way we think the chapter is framed as. This could be the remnants of people acting like a bunch of hooligans or it could be Babylonians who are around doing this kind of thing.)

Also, the people have lost their identity, their way of life (of sorts). The old men are no longer at the city gate conducting affairs, there is no music, no dancing. These are important aspects of life that no longer exist in their state. When they ask God for restoration, it’s not just for changes to their physical circumstances, it is a request back to the identity God gave them (the covenant provides that) and the freedoms and celebrations that come with that.

The acknowledgment in the tail end of the chapter rings from the early chapters, they have sinned, it is the core of this judgment. But there is a reminder that although they have fallen away, God has not, and he reigns forever. The plea at the end is one of restoration, a final sounding of the persistent call of God to hear the cries of His people. However, no effort is taken in the final lines to express optimism in this area.

How Lamentations Points Us to Jesus

1.) We have a perfect high priest. Much of this judgment is laid at the feet of foolish, weak and corrupt priests. They were supposed to protect the people, keep them on the straight and narrow, facilitate their worship and their reconciliation back to God. They bailed, couldn’t keep it together. Jesus, as our high priest, does all of those things. We will never be subject to an insufficient, fickle, or selfish priest-group again.

2.) The covenant has not changed, but what provides us identity in the covenant has. The rules/laws have always been about identity, who are God’s people, what do they do and how are they connected to God. When they didn’t live up to those they reconciled through sacrifice and were called to turn back and live back in consistency with the identity that they have been given in the covenant. However, in Jesus that sacrifice has been made once and for all. And our identity is within that sacrifice and expression of that is living in consistency with what Jesus says and does. Our failure to live consistent with that identity remains sin, repentance is turning back and living consistent with that identity again. The cost for God allowing that is Christ’s death on the cross (the sacrifice).

3.) Some of these “day of the Lord” promises will be kept long term upon Christ’s return. God makes long-term promises to His people and we are included in that. Ultimately, those who fall on the wrong side of his justice will be reckoned with but the ultimate culmination of that will not be until Jesus returns to once and for all establish His Kingdom with His people.

4.) God’s justice is fierce and real. He’s not messing around. Jesus takes what has happened physically here to God’s people and moves the impact to himself. The fate that rightly awaits us in our sin has been rewritten to declare our innocence because of what Jesus has done. It is good to be reminded that our shallow, passive reaction to our own sin is often miles away from God’s reaction to that same issue.

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Bible Study 1 John

1 John | Chapter 5

John now transfers that we don’t only love God but love the children of God by loving God and obeying His commandments. So we love God and love people in the same way, by obeying God. And his commandments are not burdensome (maybe we’re doing it wrong? Yes. We’re doing it wrong if it’s burdensome.) Generally, I think it’s burdensome when we don’t keep the perspective in place (it might take effort to escape from someone who has kidnapped you but I can’t imagine someone would describe that as burdensome). And John reminds us of that perspective, that we are overcoming the world by faith. But again, you gotta believe in Jesus, that’s how it’s done.

John then switches to describing what testimony exists to confirm that Jesus is able to bear the weight of this belief. Kind of answering the question, “How can we trust Jesus as the linchpin in this thing?” Well, the work of the Spirit, the validation of Jesus’ identity through baptism (“this is my son…”), and His death. God Himself validates who Jesus is, which is stronger than the testimony of the world. And because we get the Spirit, we have internally the testimony of Jesus’ ability to deliver on the Biblical promises when we have faith. You want to live, you need Jesus. (And, you know, it’s best not to call God a liar.)

We are told that he writes all this that we may be assured of our eternal life. We believe Jesus is who He says he is and keeps his promises. And because our eternity depends on Jesus, not us, we can have assurance. No reason to doubt here. Then John says scary things like, “If we ask anything according to his will he hears us and…we know that we have the requests that we have asked of him.” Well dang, that seems rough. We know he doesn’t give us everything we ask for, even if we think it’s good. Question is, what is in his will? Maybe John’s next section helps with that.

“If anyone sees his brother committing a sin not leading to death, he shall ask, and God will give him life.” Hmm, that kind of helps. But I have a lot more questions. Does this mean I can ask forgiveness on another’s behalf? (cough, cough, Catholic last rites, cough, cough.) What sins lead to death, don’t all sins lead to death (Paul? Like, Paul from Romans? Help?) And is this really the only thing that John was getting at when he said that if we ask anything He will hear us? This section needs more study.

Whoa! Wait, John says there is sin that leads to death and we shouldn’t bother praying for that. All wrongdoing is sin, but there is sin that doesn’t lead to death. Hmm, all sins are not equal. John does not care to elaborate. Helpful.

If you’re born of God, you don’t keep sinning (again, I think this is habitual sin. Not that that’s any better, really.) God protects us and the evil one does not touch him. (Difficult. Very difficult. We’ve seen many a good person tempted into their own destruction.) Even so, John reminds us that the world lies in the power of evil, even though we are from God. It’s always going to be a fight. We’re in enemy territory. That’s why we’re tempted. That’s why it’s persistent. That’s why we must resist.

“Little children, keep yourselves from idols.” It’s like John got tired with his elaboration in earlier letters and just kind of dropped an idol-bomb and left the conversation.

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Bible Study Hebrews

Hebrews | Chapter 5

High priest discussion hasn’t stopped. The reminder here is that it is God who has chosen for the intercession that a high priest makes, first by man and sacrifice and then by Jesus and sacrifice. The human high priest sympathizes with the sin of those around him because he himself is guilty as well, he shares in their weakness. Jesus, although similarly appointed by the Father for the work of the sacrifice, was never guilty. His sympathy extends from having resisted temptation instead of having succumbed to it.

The marked drama of Jesus’ humility abounds here. At least the human high priest was a poor sap without a high horse who sympathized with us because he was one of us. Jesus voluntary becomes one of us and resists the temptations we so often fail at and yet looks at us with the same kind, forgiving eyes as the man who has been there and failed. He wasn’t in there sacrificing anyway because of his failures, he does it exclusively for ours. The only benefit to him is the expression of love for his people. Further, he is the sacrifice! He took every element of reconciliation between God and man and put it upon himself.

On Melchizedek, the reference is from Psalm 110 and what’s interesting here is that the vibe of that Psalm is quite a bit different than the humble, sympathetic high priest we’ve been hearing about. In fact, it’s starts with “Sit at my right hand until I make your enemies your footstool.” There is a starkness between the justice of God and the mercy that he extends to his people. The positioning of this text in Hebrews is a little tricky because the author is trying to praise Jesus as the example of what the perfect high priest would do as a man. We read his Son of God identity into it and it gets confusing because we think, “of course he is reverent” and “was he not obedient before?”. But that isn’t the point. The writer is purposefully drawing comparisons between the office of high priest up to this point and how Jesus functions in that role in his human form and how that can be powerful enough to be a permanent means of reconciliation because he was more than man.

The writer anticipates this conversation might be difficult to follow but attributes it to the shallowness of the Hebrews understanding. Basically, they never moved beyond very basic understanding of what God was up to, even as He has revealed more to them. This is very much a potential issue for us. We struggle with parts like this in Hebrews because we have often taken in the Bible with a very limited context, subject to our own perspectives only, and without a sense of the bigger picture. If we do that, we miss out on part of God’s cool story and our part in it. We play a role in what God is up to, the establishing and growth of His Kingdom, and a right understanding of that bigger picture puts our work within that picture into a motivating perspective.

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1 Thessalonians

1 Thessalonians | Chapter 5

The last chapter continues on the previous conversation about when Jesus will return (there appears to be some anxiety on this matter as if they could have missed it. If there is I point I think the Bible is clear on, it’s that you’re not going to miss it, it just won’t be possible. But, they are growing impatient and worried that the thing is eventually going to happen (which coincides with their previous concerns about what happens to those already dead). This also isn’t a foreign concept in our day, it’s been 2,000 years since Jesus was born, that’s a long promise and our impatience and sometimes worry about whether this promise is a true one is understandable.

Paul addresses this, though, saying that it wasn’t necessary for him to write anything to them about it. However, it’s not because they already know the answer as to when it will occur, it’s that they know that the answer is that no one knows. Jesus will return like a thief in the night (basically at a time when no one expects or can plan for). What it can’t mean is like a thief because it’s quiet and no one will know, that flies in the face of this trumpet, cry command business. When Jesus uses like a thief in the night he’s using it to mean no one knows, too.

The reference that Paul uses is a familiar one, the phrase “the day of the Lord”. We noted elsewhere that this is a time when God will act among his people, generally a time of justice. Amos uses it many, many times. But it has always happened on His timetable, not man’s. So Paul seems to think that the Thessalonican church knows enough to know that they won’t know when the thing is going to happen and in response they are to stay diligent. If they are always looking, they can’t be surprised (unlike a drunkard or the fellas who sleep all they time, they will be jolted awake). We stay awake, we keep doing the work of the Kingdom with trust and love and hope. And we don’t worry, because God hasn’t destined us for wrath, we’re on the good end of the deal, regardless of whether we are living or dead. (The word “asleep” is tough in this section because it is used to represent at times death, unpreparedness, and ignorance of God. Context alone drives how it should be interpreted).

By the way, so we don’t completely pass over it, when Paul says people will be saying “There is peace and security”, there are a few different ways to take that. It could be a reference to the slogan of the Roman empire “pax et securitas”, peace and security. It was a promise Rome made to its citizens that being part of Rome’s empire would guarantee them peace and security. However, that peace was maintained by the sword and not everyone in the empire was a citizen. Someone had to be at the other end of that sword and the lifestyle that sword protected wasn’t that of the lower tier social groups. However, Jeremiah 6 speaks of a time when people falsely claim that all is well but do so in ignorance and blindness (6:14 would be the most likely referent). Either way, I think the point is close to the same, it’s a false understanding of peace and security and part of our being awake and aware is to recognize promises that only God can keep that man asserts is within his control to keep.

Again, this whole section (end of 4 and into 5) is meant to remind them of the hope they have, to calm anxiety, and to encourage them (while also reminding them to encourage each other when they forget.)

The letter ends with a series of encouragements for the church. They are to respect those who are working among them (these are the pastor/elders who are responsible for their care), and hold them up for the work they are doing. Be peaceful. And encourage those around you who aren’t living up to their fullest (the weak, the lazy, those who lack courage). This is real work, fellas. We can’t leave the faint of heart, the lazy or the fainthearted to their own lives, we are called to encourage them, raise them up, get them back on the right path. There is probably some interaction here with the things Paul said earlier in the letter, making sure folks aren’t a burden on other people, that they work with their hands, mind their business and love others. I don’t like this, it takes a lot of work to edify the lazy, but Paul says we can’t leave them behind.

We don’t repay evil for evil (it’s basic, but very difficult.) This isn’t just action, by the way, it’s your thought life, too. It’s just as much of a prison to think evil of someone or wish it upon them (your justice sucks and you suck at divvying it out, leave it to the Lord) as it is to try and repay it physically. Let it go. Now. Seek to do good to everyone.

Rejoice always. (Can’t do that if you’re being lazy and plotting evil. Work of the hands, boys, stay busy and rejoice for the opportunity to do so). Pray without ceasing, live in constant contact with God, seek to see the world the way He sees it. Don’t quench the Spirit (likely connected to…) and don’t despise prophecies but test everything. I think all of these are tied together. A posture of service and connection with God opens you up to rejoicing always, being in contact, listening and obeying the movement of the Spirit and not ignoring God when he speaks (but know him well enough to validate the accuracy when people claim to talk on his behalf). Regardless, keep what is good and reject all that evil. (How’s that for a basic morality set?)

In all of this, we can trust that the God of Peace (interesting contrast to those on the other end of the pending Day of the Lord) will continue to separate you from the things of the world and give you the ability to align to his things (sanctification). Our whole person (spirit and soul and body) should be set apart for God’s work in our life until the coming of Jesus. And here’s the best part: HE WHO CALLS YOU IS FAITHFUL; HE WILL SURELY DO IT. We’re banking that God will keep his promises even as we sometimes struggle to be faithful in ours (that’s what makes Him a good covenant partner.) God asks all of this of us for His glory and our joy and he will help us do it. He is faithful. He has already kept his promise to provide the perfect path to reconciliation, the sacrifice of Jesus.

And finally, they are to pray for and kiss the bros (it was a nice, Eastern greeting, quit being a pansy). Also, Paul seems to lay it at the feet of the Lord to hold these folks accountable if they don’t share the message. (Are we still allowed to do that? I feel like I might have some times when that would be helpful).

May grace of God always be with them.

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Bible Study 1 Timothy

1 Timothy | Chapter 5

Where chapter 4 primarily focused on how Timothy was to go about his responsibilities as a pastor, chapter 5 mixes in how he can help other folks in his community act appropriately within their church family. The opening sentence sets the tone, guiding Timothy in how to go about leading those around him, encouraging him to do so in the same way he would with his own father, mother, brother and sister. The two distinctions to note are that 1.) Timothy is certainly called to approach all these people in rebuke where it is necessary (he substitutes “encouragement” for “rebuke” further in the description and 2.) he’s to do so in all purity.

This advice isn’t limited to pastors. In the course of a life following Jesus you’ll notice that age barriers start to disintegrate and with growing ease you recognize the common walk you share. In this, you’ll find yourself in a position to provide encouragement to folks 20-30 years your senior and junior. Where you’re the right person, you treat them like family (which means you do what you have to do and you do it out of love. You also keep your personal stuff out of it, you’re on the Lord’s work and the goal is reconciliation to the Lord, not vindication for you.)

Next up, widows. This we can fairly summarize in fairly rational ways. Where folks are truly widows (by age and situation) the church needs to care for them. Where they have family that can care for them or are of an age where they can still care for themselves and/or get remarried, they should do that and the church should not support them. Before reacting too harshly, remember Paul’s letters to the Thessalonians, idle hands are something Paul consistently identifies as a risk for people and the church. Here, he’s just specifically applied it to younger, widowed women. Basically, if they don’t need it, they shouldn’t take it.

All this, though, highlights Paul’s instructions about family responsibilities. Specifically, the direct condemnation of “…anyone (who) does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.” This is hard to swallow if we come from a perspective that has wrongly separated belief and the changed reality and work that implicitly follows. However, where we couple those things correctly, this makes a ton of sense. If I love my family I will care for them, serve them. If I say I love them but do not care for or serve them, then something isn’t right in there. Basically, the kerfuffle on this verse is unnecessary. Are you trying to dodge caring for your family? Are you trying to find a hole in the call to be a servant of all? If not, this is a big nothing-burger. If so, you’re not posturing to follow Christ and have bigger problems (like, worse than an unbeliever because you know the difference and refuse to submit to it.)

Moving on, where the pastor is doing the work well in what he is called to do, he deserves honor for that and deserves the benefit of the doubt when folks accuse him of something. (Don’t think there’s a hush-hush action here, the next part says the pastor doesn’t get the one on one rebuke from Matthew 18, he gets in front of all the overseers and the rest of the church if he needs a rebuke. Rough times.) However, when a fella keeps to God’s word and is in the rebuking business, someone is going to take it poorly and try to retaliate. So, have the man’s back and take care of him. Unless he sucks, then rebuke him and know the court of heaven stands ready to affirm such a rebuke.

Back to Timothy directly. Stay impartial because, again, it’s the Lord’s work you’re after. Lay hands on folks like mad fire and, oddly coupled with that, don’t take part in the sins of others. And, you know, still kind of off the wall, go ahead and have a little wine with your belly troubles, Timmy, water ain’t cutting it.

The laying of hands thing could be prayer and calls for healing but the connotation here is probably in identifying leaders and ordaining them for work. This makes the last part of this chapter make more sense as it is advises Timothy to be careful as both sin and good works can reveal themselves on the sly. Be patient, evaluate for both in due time.

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Bible Study 1 Peter

1 Peter | Chapter 5

The normalization and expectation of suffering (even as a potential purifier of the church) leads to a call for those who lead and influence God’s people to stay on their game. Peter’s in this business, has been for a long time, so he knows the right ways to get things done. Basic instructions are to 1.) exercise oversight, basically, do the work, take the responsibility, 2.) do it willingly, 3.) lead humbly for the benefit of those you serve, just like family headship, elder-action is a call to service and sacrifice, 4.) be a an example (we saw this over and over again in Paul’s letters as well. Follow me as I follow Christ, that’s the deal.)

If you’re younger, let faithful folks who the Lord has called lead you. And for both leaders and otherwise, wear humility like a cloak, let it surround you and be with you always. God opposes the proud (it’s really the root of all sin), but God will react with grace when you act in humility. Not to let this slip by too quickly, every thing you’ve ever hidden from someone has pride at its root. Unconfessed sin, fear of sharing good news, lacking of service to others; pride undergirds all of these. Be careful on this. You’re likely not falling for abrasive, obvious pride issues but you are likely susceptible to much more insidious versions of pride (illusions of your own importance, protecting your image in lieu of repentance, half-truths about how things currently are. All risky.)

Humility, Peter tells us, leads to exaltation (by the mighty hand of God, who offers much better exaltation than whoever you’ve been trying to impress up to this point.) And to be clear, humility isn’t asking you to think less of yourself, it’s to act lower than what you are owed in the service of others because that’s how the Kingdom measures greatness. We’re a kingdom of priests, after all, we are certainly lifted up by the good graces of the King. But in response, we follow the example of the King and live in service to Him and the world He is calling to repentance and redemption. He knows what he’s calling you to, and cares for you greatly, so go to Him with your anxieties.
All the same, keep your eyes open and know that there is an enemy who is after you. Although some think there is true application to this broadly, the context here most likely points to buckling under the weight of suffering and anxiety, especially in attempts to retain humility (pride is a very strong temptation, as the Tempter himself could attest.) But be watchful, know that you are surrounded by a community who suffers along with you and a God who will bear you up. (Notice that many of the persecution and martyrdom accounts both inside and outside of Scripture have moments of calm and joy in the midst of them.)

In the end, you’re in God’s hands. You have been called to eternal glory and will be restored, confirmed, strengthened and established by Almighty God. It comes down to faith, trust. If God is who He says He is and keeps his promises, earthly suffering and anxiousness and whatever else are a small price to pay (and price that comes with the honor of serving He who loves better than anyone ever.) If not, well, the suffering is foolish and wasted.

The letter ends with references to a few known characters. Silvanus (or Silas) seems to be the man who delivered the letter for Peter, who thinks highly of him. As with any writer, Peter hopes they read it and, you know, pay attention to what’s in there. Also, he passes on greetings from “she who is at Babylon”. THIS COULD BE SOMEONE SUPER MYSTERIOUS!!! Or, as NT authors tend to do, they refer to Rome as Babylon, a stock OT character for a government or system who opposes God or His authority. The church in Rome says “Hi”. That makes more sense than some conspiratorial anger.

Finally, he mentions Mark, the John Mark who’s Mom likely owned the house the Upper Room from Acts was in and the same Mark who is believed to have written his gospel based upon the sermons/teachings of Peter himself. Peter’s obvious fondness for him (calling him “son”, much like how Paul refers to Timothy) affirms the likelihood the story of his authorship of the gospel as true.

Peter says peace to all those in Jesus, he out.

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Bible Study Amos Study Amos

Amos – Chapter 5

 
 
There’s a glimmer of hope buried in chapter 5, a call to repentance, but ultimately Amos doesn’t appear optimistic that they will respond accordingly.
 
He opens with “Hear this word…”, a familiar phrase that opened chapter 3 and showed up twice in chapter 4. The lament is dire, Israel has fallen and what God has raised as pure and undefiled is forsaken with no one to rescue her. I’m hesitant on the context of v.3, it seems like it is predicting the remnant that will stay (not be exiled) but it could also just be a poetic picture of the impact of God’s judgment upon them.
 
Then the hope: Seek God and live. But there’s a clarification here – you actually have to seek God. He again brings up the falseness of the worship at Gilgal, Beersheba, and Bethel. God is not fooled by the show and will not accept this shallow worship that is just for men. He will not stand for the disregard of justice and their refusal to pursue righteousness. This is the God who made the stars, controls darkness, the day, the night, the water and the surface of the earth — the Lord is his name! (Again, when you know who you’re dealing with, it simply makes no sense to think He can be fooled or bought off by formulaic fake worship.)
 
Starting in v.10, Amos lays out again his case of their unrighteousness using the city gate as a backdrop. There were gates in the walls that guarded cities that were closed for protection in times of war. In times of peace, they were generally open and men would gather at the gates and conduct business, settle disputes, things of that nature. In this context, we see that these men anger at people trying to do right business or speak truth because it calls them out for trampling the poor. In response, they will not get to enjoy that which was built upon the backs of the poor. They will be taken from their houses and will not get to enjoy their wine. The took bribes, favored the rich, rejected the needy – this is an indictment on how far they have fallen, their refusal to do what is right.
 
Yet if they seek good, they will live and God will be with them. (What mercy is this? These people suck. And…we suck. What mercy indeed.) They do still have to change their ways (repent, establish justice at the gate) and God may be gracious.
 
But…it doesn’t look like that is going to happen because we’re back to the wailing in the streets and the crying farmers and a strange call out to those who are good at lamenting because it needs to be done and you might as well have your best fellas on the job. As opposed to the presence of God being a positive, it is surrounded by wailing. Pretty strong contrasts here.
 
In blindness, God’s people seem to have been calling for the Day of the Lord. My guess is that they thought they were calling for God to come and judge their enemies and that they would be exalted. Consistent with the opening of Amos, though, God is equitable in his justice and those calling for God to make his presence known in his people are calling ultimately for their own judgment and punishment. That’s why Amos is talking about this wailing and such as God passes through their midst. It will be a dark time, not a joyous time. It is a time when they thought they would be safe (hey, I escaped a lion) only to find out they weren’t safe at all (dang, I ran into this bear).
 
v. 21 – 24 are just brutal. God hates their crappy, soulless, lying worship. Their feasts, their gatherings, it all sucks. He rejects their offerings, every one of them, doesn’t even want to see them. He doesn’t want to hear their songs, calls them noise. What does he want? Justice. Righteousness. (Notice how it echoes v.7 in this chapter. Don’t miss the poetic nature of Amos, for a fire and brimstone kind of a guy he has a real talent for language.)
 
And the chapter ends with a very bold and specific proclamation – you will be exiled beyond Damascus, you and your images of these false Mesopotamian gods. Because, again, don’t forget who you are dealing with.
 
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