Category Archives: Apologetics

JESUS DID NOT SAY THAT WE MUST BE PEACE-KEEPERS

Apologetics, ,

JESUS DID NOT SAY THAT WE MUST BE PEACE-KEEPERS

There is a huge difference between being peacemakers and peace keepers. What did Jesus say?

Blessed are the peacemakers, for they shall be called children of God.

Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.

Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you. (Matt. 5: 9-12)

This chiasm has been arranged a little differently. The central thought has been put first.

 Blessed are the peacemakers, for they shall be called children of God.

Once again, to understand this chiasm, we must go back to its use in Scripture. There are only two places in the New Testament where the term, “making peace” is used, apart from here.

For God was pleased to have all His fullness dwell in Him, and though Him to reconcile all things to Himself, whether things on earth or things in heaven, by making peace through His blood shed on the cross. (Col. 1: 19-20).

Through His shed blood, Jesus reconciled to God everything in the universe that was alienated from God through Adam’s disobedience.

Therefore remember that formerly you who are Gentiles by birth . . . were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near by the blood of Christ. For He Himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in His flesh the law with its commands and regulations. His purpose was to create in Himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which He put to death their hostility.  (Eph. 2: 11-16)

Wow! Can you see how deep the roots of peace-making go? There can never be peace between God and man and between man and man outside of the sacrifice Jesus made to reconcile us to the Father by doing away with the reason for the hostility. Sin alienated us from God, an impenetrable barrier that we could not nothing about.

There was only one solution – a perfect sacrifice made by a perfect son. God demands death as the penalty for sin, but every sinner must pay for his own sin. Only a sinless human could pay the debt for all sin, and Jesus was that sinless human.

Reconciliation, then, is not about bringing warring parties together. Reconciliation is about dealing with the cause of the war. God did that through His Son, so that there is no more reason for people to be alienated from God or from one another. The roots of the hatred between the races lie in the problem of alienation between God and man because of sin. Racial hatred will never be removed apart from the cross. It cost Jesus His own blood to do away with the hostility and make peace between God and man and between man and man.

Where does persecution fit into the picture? Human beings are not neutral in their attitude towards God. Because of our natural bent towards rebellion, we are at enmity with God. There is deep-rooted hatred of God and anything that has to do with Him. Why was Jesus crucified? Because of man’s hatred for God!

Those who represented self-help religion in Jesus’ day, the leaders of His people, the religious leaders, rejected Him because He showed them what God the Father is really like, and they hated Him for it. How accurately He diagnosed the problem:

This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. (John 3: 19)

The way people view sin divides the whole world into two camps – those who hate their sin and those who hate God because of their sin. Those who hate their sin readily respond the Jesus and embrace His solution. Those who love their sin are against God and against those who are with Him. The outcome is persecution. The sinner can’t do anything to God, so he attacks God’s people.

Jesus did not say that persecution is enjoyable. He did say that persecution is a reason to rejoice because it is a sign that we are in the good company of those who hate God, persecuted the prophets, and killed Jesus. We must not be surprised that we come in for persecution as well.

So, what’s the bottom line?

Therefore, if anyone is in Christ, the new creation has come. The old has gone, the new is here! All this is from God who reconciled us to Himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to Himself in Christ, not counting people’s sins against them. And He has committed to us the ministry of reconciliation. We are therefore Christ’s ambassadors, as though God were making His appeal through us. We implore you, on God’s behalf: Be reconciled to God. (2 Cor. 5: 17-20)

Only when people have been reconciled to God can they be reconciled to one another and become a part of those who broker peace between God and man, and  man and man.

Scripture taken from THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

JESUS DID NOT SAY THAT HE WOULD FILL US WITH RIGHTEOUSNESS

Apologetics, ,

JESUS DID NOT SAY THAT HE WOULD FILL US WITH RIGHTEOUSNESS

Blessed are those who hunger and thirst for righteousness, for they will be filled.

Blessed are the merciful, for they will be shown mercy.

Blessed are the pure in heart, for they will see God. (Matt. 5: 6-8)

Just as we learned yesterday, these three statements are connected because they are all part of the second chiasm; (you will understand if you read yesterday’s post).

The problem with understanding this chiasm is that we westerners do not understand what righteousness is. Oh, we love the word because it sounds so “holy” but from our perspective it is abstract and therefore we can’t connect it with action.

Hebrews thought, expressed in their language, in terms of action. They experienced life through their senses. Abstract words meant nothing to them. So then, what is righteousness? Throughout the Old Testament, the word “righteousness” is used interchangeably with “generosity”. Here are a few examples:

The wicked borrow and do not repay, but the righteous give generously. (Psa. 37: 21)

I was young and now I am old, yet I have never seen the righteous forsaken or their children begging bread. They are always generous and lend freely; their children will be a blessing. (Psa. 37: 25-26)

Righteousness, then, is doing the right thing i.e., doing what God would do in every situation. God’s attitude towards people is always to be generous and to show mercy, therefore, to hunger and thirst for righteousness really means to be passionate about being generous towards people in need, not only with our resources but with our attitudes and behaviour.

With what then, will we be filled? Not with righteousness but with what we gave away. In the original, the meaning is “herbage”. In other words, God will fill us with whatever we gave away. God always responds to our generosity by multiplying what we give away. Consider these words of Jesus:

Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you. (Luke 6: 38)

Because we are dealing with a chiasm, we must first look at the corresponding statement at the end of the chiasm, and then consider the central thought.

Blessed are the pure in heart, for they will see God.

Of course we will have no idea what this means if we try to interpret it literally. How is it possible to “see” God when He is spirit? The Hebrews had a word, zikkut,for the kind of generosity that goes beyond what is expected. Every Hebrew person had a duty to give a percentage of his income away – 20% to be exact. A part of his duty was to bring, every third year, the tithe that was meant for his family to enjoy, to the “storehouse” – the tabernacle or temple – for the poor, the widow, the orphan and the alien. This was the least he could do to support the needy.

Anything he did to meet the needs of others above his duty was regarded as zikkut. It was this kind of generosity, based on an understanding of, and in gratitude to God for His generosity, that gave the giver an insight into the heart of God. He was able to “see” God with the eyes of a greater understanding than just doing his duty. His heart was “pure”, unmixed with selfishness, putting God and others first, which enabled him to experience God more intimately than those who just did their duty.

It is this kind of attitude that constitutes hunger and thirst for righteousness. These are the people who will experience the abundance of God’s generosity because He can trust them not to consume what He gives on themselves,  but share it with those in need.

The central thought of this chiasm is mercy. God revealed to Moses, in response to his request (Ex. 33: 18-19), that the weightiest part of His name – His character – is mercy. God’s mercy has been fully revealed in His Son. Jesus’ death on the cross was the pinnacle of God’s mercy and should be the motivation for all our deeds of “righteousness”. We show mercy to others, not because we are benevolent but because of His mercy to us.

Speak and act as those who are going to be judged by the law that gives freedom, because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment. (James. 2: 12-13)

The bottom line is: when we understand the magnitude of God’s mercy, we cannot help but be generous towards others. Then we will be the recipients of God’s abundant generosity towards us with all the material things we need.

So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear? For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first His kingdom and His righteousness, and all these things will be given to you as well.  (Matt. 6: 31-33)

Scripture taken from THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

JESUS DID NOT SAY THAT WE MUST BE DOORMATS

Apologetics, ,

JESUS DID NOT SAY THAT WE MUST BE DOORMATS

If there is one area in which Jesus is seriously misunderstood, it is in the area of humility. “But,” you say, “Jesus even said He was humble in heart.” Yes, He did and He was, but He was also no push-over. What about His instruction to “turn the other cheek” and “go the second mile”? Didn’t He mean that we must not resist those who wipe their feet on us? It would seem like it at face value but, once again, we must read His words from a Hebraic perspective.

You have heard that it was said, ’Eye for eye, tooth for tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coat as well. if anyone forces you to go one mile, go with them two miles. (Matt. 5: 38-41)

Before we are offended by the thought that Jesus permits people to treat us as they like, there is another side to this issue which will bring balance to Jesus’s words. For a third way of responding to injustice, the New Testament scholar, Walter Wink, in his books, Engaging the Powers and The Powers that Be, suggests the following explanation of Jesus’s words:

Jesus specifically stated that, if one is struck on the right cheek, he is to turn the other cheek. There are two ways to strike a person on the right cheek – a backhanded slap with the right hand or a flat-handed slap with the left hand. In the culture of that day, one did not slap another with the left hand because it was used for “unclean” purposes. To receive a left-handed slap was the height of insult. A backhanded blow was the way a superior treated an inferior. Either way, Jesus implied that a superior was beating an inferior.

Jesus came down hard on the Pharisees because they thought they were better than other people. He taught His disciples never to despise other people or think themselves better. His yoke was humility – viewing themselves in their rightful place in God’s world. However, at the same time, He did not allow socially inferior people to be treated with contempt.

A non-violent way to protest such treatment would be to “turn the other cheek”, forcing the assailant either to stop the abuse, or to recognise that the one he treated unfairly was really his equal. The only way he could continue beating him was to admit that they were equals.

The following two examples emphasize the same point.

A Roman soldier was permitted to force a civilian to carry his pack for one mile. To prevent abuse, more than one mile was prohibited. Jesus advocated that, rather than to protest or refuse, the soldier be put in a difficult situation by carrying his pack for two. He would be forced to take it from you or face retribution, making him appear like the oppressor.

It was lawful to confiscate a peasant’s tunic for non-payment of debt. His only other garment was his cloak which doubled as a blanket at night. If he gave away his cloak as well, he would be left naked and cold. Jesus said, “Give him your cloak,” which would force his creditor to leave the peasant naked. Nakedness was not a sin but to look at a naked person was regarded as sinful. Hence the poor person would expect to be treated with dignity and mercy.

http://dharmagates.org/other cheek.html (from the article, “The True Meaning of Turn the Other Cheek”, by Marcus Borg, retrieved March 2015)

I love the way Eugene Peterson paraphrases Jesus’ words in Luke 6:30b-31.

No more tit-for-tat stuff. Live generously. ‘Here is a simple rule-of-thumb for behaviour: Ask yourself what you want people to do for you; then grab the initiative ad do it for them.’ 

I think there is humour in Jesus’ words. Can you imagine the reaction of someone who acts aggressively towards you; say, a Roman soldier who grabs you by the scruff of the neck and demands, “Carry my pack!” Instead of protesting and resisting, you pick it up cheerfully and whistle a merry tune while you tote his pack for a mile. Then, instead of dumping it down and skipping the scene, you carry on walking and whistling as though you don’t have a care in the world. What would he make of that? Wouldn’t he think twice about doing it to you again in case you got him into trouble for abuse?

Or what about someone to whom you owe money? When he demands your cloak, you strip and hand him your tunic as well. How embarrassed and ashamed he would be to see you standing stark naked before him. He would quickly return your clothes lest he be blamed for your nakedness!

The bottom line is, don’t put yourself above other people and don’t allow others to put you down if you happen to be on a different social or economic level from them. In God’s eyes we all stand on level ground.

Scripture taken from THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

JESUS DID NOT SAY THAT WE MUST ACCEPT HIM AS OUR PERSONAL SAVIOUR

Apologetics, ,

JESUS DID NOT SAY THAT WE MUST ACCEPT HIM AS OUR PERSONAL SAVIOUR

I suppose that the most common expression that is used today of someone becoming a Christian (and even that idea is not Biblical), is that he has “accepted Jesus as his personal Saviour”. I’m sure you’ve heard that one as well! However, I have yet to find any place where it is used in Scripture.

Is it wrong, and if so, why? I understand that people use it to describe what happened to them and what changes it made in their lives, but it does not fit the reality of what the Bible has to say about this experience. What did Jesus say we must do?

Jesus answered, “The work of God is this: to believe in the one he has sent.” John 6:29

The Bible presents life as a journey, symbolised by Israel’s migration from Egypt to the Promised Land. Their’s was an unknown way through the wilderness where there were dangers all around them and where it was easy to get lost and perish in the desert if they did not stay on the path and follow the landmarks. There are many references in Scripture to a path or way which would take them to their appointed destination. For the Israelites, it was the Promised Land, symbolised by the city of God – Jerusalem, which was often called “Zion” – the highest point in the city and the place where God had established His name.

God gave them His torah, His directions for the journey, i.e. His “law” which was summarised in the Ten Commandments. If they followed His way, it would light their path and show them the way to their destination. The “landmarks” they were to follow were the opportunities to treat their fellow Israelites and the strangers among them with kindness and generosity, prescribed in God’s Torah or teachings. If they followed His way, they would become like Him, i.e., they would move towards “Zion” where He had placed His name – His character.

Your word is a lamp for my feet, a light for my path. (Psa. 119: 105)

Sin, or going their own way, caused them to leave God’s way and take a way that would lead them to destruction. There was no food or protection for the journey away from God’s path. Those who went their own way were lost and in danger of perishing. He continually called them, through the prophets, to repent, shuv and return to God’s way.

Jesus came to restore the wayward hearts of His people that were bent on going their own way despite God’s warnings and the judgment that fell on them because of their disobedience. Through His death and resurrection, He dealt with and removed the barrier of sin which animal sacrifices could not do. He calls His wayward sons and daughters to shuv, to return to the path we were on before Adam chose to go his own way and took humanity with Him.

John the Baptist’s message to Israel was “Repent (shuv) – return to God’s way, for the kingdom of God is near.” Jesus echoed John’s words with the invitation, “Repent (shuv), for the kingdom of God is here.” He came to restore God’s rule of torah, teaching His way of doing life by being merciful, compassionate, and generous to all people, in the hearts of those who would follow Him. It was never His intention to do away with the “law” – His directions for following His “landmarks”, but to show us how to fulfil what God required, not by observing rules, but by loving God and people from the heart according to the greatest commandment.

If our lives are expressed by the idea that we have “accepted Jesus as our personal Saviour”, we have completely missed the point since, Jesus calls us, not to accept Him but submit to His rule in their hearts. The Holy Spirit responds to repentance and faith in Jesus by the supernatural work of raising our dead spirits to live, transferring us into the kingdom of God and beginning the process of transforming us into the image of God’s Son.   

For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, 14 in whom we have redemption, the forgiveness of sins. Colossians 1:13-14

So then, just as you received Christ Jesus as Lord, continue to live your lives in him, 7 rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness. Colossians 2:6-7

Being a believer in the Lord Jesus Christ is not about “accepting Him as our personal Saviour”. It’s about obeying the gospel by repenting (returning to God’s way) and submitting to Jesus as Lord – our supreme authority.

Through him we received grace …. to call all the Gentiles to the obedience that comes from faith for his name’s sake. Romans 1:5

JESUS DID NOT SAY THAT WE MUST BE BORN AGAIN

Apologetics, ,

JESUS DID NOT SAY THAT WE MUST BE BORN AGAIN

Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.” John 3:3

Here’s another misunderstanding that has been turned into a doctrine. In fact, it has become more than a doctrine. It has become a category – as though it were one of three categories of Christians. You get Christians; then you get “born-again” Christians; and then you get “born-again, Spirit-filled” Christians. Have you ever heard people using these distinctions? Of course, it all depends on the stream of the faith to which you belong.

I wonder what Jesus would think about this!

From where does the expression “born again” come? “From Jesus, of course!” you retort. Yes, He did use it once, on a specific occasion to a specific person, but I wonder whether He meant it to be used as a category for believers or did He have something else in mind?

Let’s examine the circumstances of His use of the words, “born again”.

Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council. He came to Jesus at night and said, ‘Rabbi, we know that you are a teacher who has come from God. For no one can perform the signs you are doing if God were not with Him.’

Jesus replied, ‘Very truly I tell you, no one can see the kingdom of God unless he is born again.’ (John 3: 1-3)

“There you have it. Jesus did say that we must be born again,” you declare. Ah, but once again we must examine the context.

First, who was Nicodemus? He was a Pharisee, a strictly religious Jew who was a stickler for obeying, not so much the letter of Torah, as the letter of the myriad interpretations added to Torah by the ancient rabbis who had sh’mikah. They were acknowledged to have authority to make pronouncements about the meaning and application of the Law, which were not necessarily an expression of God’s original intention.

Like all the religious leaders of the Jews, Nicodemus believed that his adherence to the Law, which included all the additions, qualified him to be “righteous” before God. However, when he was confronted by Jesus, he realised that there was something missing both in his belief system and in his life. He was honest enough to admit, unlike his fellow Pharisees, that Jesus was more than a man because of His works. No one could do the miracles Jesus did unless His power came from God. Nicodemus was not foolish enough to attribute Jesus’ power to the devil.

Jesus cut him short. No explanations. Just a bald statement of fact. As a member of humanity, not just the privileged class of Pharisees, Nicodemus was under divine judgment for his sin like everyone else. No amount of rule-keeping qualified him for exemption. If he wanted to experience life in the kingdom of God – the life Jesus exemplified by His words and works – he would need a brand-new start.

This was not about being “born again” as a new status. This was about “seeing” the kingdom of God. The Jews of Jesus’ day, including Nicodemus, misunderstood what Jesus meant by “the kingdom of God”. They were obsessed with the passion to get rid of the Romans and to re-establish the glorious kingdom of David. Many thought that Jesus would do this – overthrow the Roman occupation and set up their own independent kingdom once again.

Nicodemus needed to understand that God’s kingdom was not about the restoration of David’s kingdom, but the restoration of God’s rule in his heart. That would take much more than a new ruler in Israel. It demanded a brand-new start through the power of the Holy Spirit. To “see” the kingdom of God was to have insight into what it was and how it worked. This was not possible while he, Nicodemus was still in the “flesh”.

Being “born again” was not a title or a status – it was a qualification for new life under the rule of God in the heart. It demanded a divine intervention through the Holy Spirit. It required a change of heart and nature to have the ”eyes” of the Spirit and to understand and walk in God’s ways. No amount of religious status or rigmarole could awaken him out of the death of sin.

But because of His great love for us, God, who is rich in mercy, made us alive with Christ when we were dead in transgressions – it is by grace you have been saved. And God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus. (Eph. 3: 4-6)

To describe people as “born again” is meaningless unless they are born again into an understanding and experience of life in the kingdom of God. Far too many who claim the title know nothing about living under God’s rule or even being true disciples of Jesus. A disciple is one who follows Jesus so closely that he becomes a replica of his Master, not just a casual adherent to a church or denomination. He is one who submits to Jesus as Lord and lives in obedience to His word.

To the Jews who believed in Him, Jesus said, ‘If you hold to my teaching, you are really my disciples. . . (John 8: 31)  

No, being born again is neither a title not a category of religious persuasion, but a drastic and dramatic work of the Holy Spirit. In response to faith in Jesus, He raises the dead spirit to life, transfers the believer in Jesus from Satan’s dominion of darkness to the kingdom of God, changes the heart and nature from selfishness and greed to unselfishness and generosity, and patiently refines the character until the believer begins to resemble his Master by becoming a true son of God, which he is.

The expression, “born again” is used only twice in Scripture, by Jesus to Nicodemus in John 3, and by Peter in his first letter. Look at the context.

Now that you have purified yourselves by obeying the truth so that you have sincere love for each other, love one another deeply from the heart. For you have been born again, not of perishable seed, but of imperishable, through the living and enduing word of God. (1 Peter 1: 22-23)

Sincere love for each other? That takes a miracle of God’s grace and a brand-new start!

Scripture taken from THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.