Archives For Sunday School

Thoughts about Redemption in Genesis 1-4 and the Book of Revelation

June 5, 2015

In preparation for teaching a Sunday school class in June and July, I have been studying extensively Genesis 1-4 and the Book of Revelation, especially about what both of these key parts of Scripture teach about creation, fall, and redemption. Here are 21 preliminary observations that I have made from my study on teaching about redemption in Genesis 1-4 and Revelation.

Redemption promised (implicit in Gen. 3:15)

Redemption pictured (Gen. 3:21)

Redemption as a vital basis for the Lamb being extolled (Rev. 5)

The work of the Lamb in providing redemption for the saints can only be fully extolled through singing that is instrumentally accompanied (Rev. 5:8).

The extolling of the Lamb stems from His work of redemption, but redemption is not the actual subject of this heavenly new song—the song is about the Lamb’s worthiness to execute the upcoming end-time judgments for God: “Worthy are You to take the book and to break its seals . . .” (Rev. 5:9).

Redemption of the saints is the central basis for the Lamb’s worthiness to take the Book out of the Father’s hand and to break its seals (Rev. 5:9).

Redemption required that the Lamb be slain (Rev. 5:9).

The Lamb redeemed the saints by purchasing them with His blood (Rev. 5:9).

The Lamb redeemed the saints for God (Rev. 5:9).

Redemption of the saints has as one of its chief goals that the saints would become a kingdom and priests to their God and would reign on the earth (Rev. 5:10)—they will yet participate vitally in fulfilling the dominion mandate that was given originally to Adam and Eve (Gen. 1:26-28).

Redemption has as its objects people from every tribe, tongue, people, and nation (Rev. 5:9; cf. 7:9).

Redemption is celebrated not just by the saints but also by angelic creatures (Rev. 5:8, 11, 13).

The slaying of the Lamb was not solely for the sake of redeeming humans—He was slain so that He Himself would be worthy of universal exaltation (Rev. 5:11-14).

Redemption is a vital aspect of the eternal glory and worship that the Father and the Lamb will receive from every created being, but it is not the exclusive basis for their being glorified and worshiped eternally. Both the Father and the Lamb will be eternally glorified also for their righteous judging of wicked humans and spirits (cf. Rev. 14:7; 19:1-6).

Revelation 6-22 fills out what Revelation 5 stresses—the Father and the Lamb will be eternally glorified and worshiped through the Lamb’s rendering judgment for God both temporally and eternally and on both humans and on angelic beings (cf. Rev. 14:10-11). The eternal judgment of wicked angelic beings is not subsumable under the rubric of the redemption of human beings because God would have punished these evil spirits even if man had never fallen (cf. Matt. 25:41).

Revelation gloriously presents the ultimate fulfillment of how the Seed of the Woman will crush the Serpent’s head (Gen. 3:15) fully and permanently (Rev. 20:10).

The Lamb’s work of redemption includes His purchasing 144,000 Israelites (Rev. 14:3). For His accomplishing this work, He will again be extolled in heavenly singing that will be accompanied instrumentally (Rev. 14:2-3).

The Israelites whom He redeems will be first fruits to God and to the Lamb (Rev. 14:4), which indicates that there will be many more who will subsequently be redeemed.

Those who are redeemed are of excellent moral character (Rev. 14:4-5), and they unfailingly follow the Lamb (Rev. 14:4c). We who have been redeemed in our day need to be and do the same.

We must worship God as Scripture reveals He is to be worshiped—God is to be worshiped, especially in song, not just as Creator (Rev. 4:9-11) and Redeemer (Rev. 5:9-10; 14:2-3) but also as Judge (Rev. 5;14:7; 15:2-5; 19:1-6).

An overemphasis on the glory of the Lamb as the Redeemer does not give Him the full glory that God demands that He be given (cf. John 5:22-23).

 

 

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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“Beginnings at the End: Creation, Fall, and Redemption in the Book of Revelation”

May 23, 2015

I am eagerly anticipating beginning to teach a new Sunday School series, Beginnings at the End: Creation, Fall, and Redemption in the Book of Revelation. This eight-week study begins on June 7 and builds on our current series, which has been a study of Genesis 1-4.

In preparation for teaching this series, I have been studying Genesis 1-4 and carefully pondering some key questions concerning the Fall of mankind, including the following:

—Was Satan’s tempting Eve a manifestation of his own unbelief in what God had said?

—What would have happened if Eve and Adam had resisted the temptation initially? Would the devil then have continued to tempt them repeatedly, as he did with Jesus for 40 days (Luke 4:2)?

—What would have happened if Eve had succumbed but Adam had rejected Eve’s offer for him to do likewise?

I also have read the book of Revelation through four times in the last two months and hope to read it at least three more times before we start. What a phenomenal book Revelation is!

What’s more, as time allows, I hope to read a couple of books that explain the value of understanding Scripture using the paradigm of Creation, Fall, and Redemption: God’s Big Picture: Tracing the Storyline of the Bible and Creation Regained: Biblical Basics for a Reformational Worldview. If God would lead you to do so, I would appreciate prayer for my continuing preparations for this tremendous opportunity.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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Mi Ministerio – Un Pueblo Para Su Nombre

August 29, 2014

Hechos 15:13-14 dice, “ Y cuando ellos callaron, Jacobo respondió diciendo: Varones hermanos, oídme. Simón ha contado cómo Dios visitó por primera vez a los gentiles, para tomar de ellos pueblo para su nombre.” Estos versículos nos muestra que en el Concilio de Jerusalén, Jacobo compartió cómo Pedro había declarado “cómo Dios visitó por primera vez a los gentiles, para tomar de ellos pueblo para su nombre” (Hechos 15:14). Lo que Dios comenzó en ese entonces en Cesarea, Él continúa con su labor en todo el mundo.

Como gentil a quien ha llevado a estar entre su pueblo, deseo de perpetuar la glorificación de Dios mismo por medio de sacar a muchas más personas por causa del Nombre. Por esta razón, he escogido un pueblo para su Nombre como título para mi ministerio.

Dios me salvó en 1990 y me puso en la Iglesia Bautista Calvario en Cookeville, Tennessee. Con los años, he servido allí en muchas capacidades, incluyendo la enseñanza para la Escuela Bíblica de vacaciones y la escuela dominical en numerosas ocasiones, así como predicar muchas veces. También he estado muy involucrado en el ministerio de la juventud en el Calvario de varias maneras desde que asistí allí.

Dios me trajo a la Iglesia Bautista Monte Calvario en Greenville, Carolina del Sur, en 1991. He estado muy involucrado en las visitas de puerta a puerta en mis años en el Monte Calvario. También he dado muchos desafíos antes de las visitas de puerta a puerta, también he enseñado adultos de la escuela dominical en numerosas ocasiones, y ministrado muchas veces en música especial en varias capacidades en la iglesia.

Como parte del ministerio de estudiantes universitarios en el Monte Calvario, así como por mi cuenta con un número de amigos, he ministrado muchas veces en otras iglesias en Carolina del Sur, Carolina del Norte, Georgia y Tennessee. Hemos llevado a cabo actividades para la juventud, ministramos en predicación, la enseñanza, y la música, y participamos en los alcances de visita. También ayudamos a una iglesia extensamente con el trabajo de jardinería y otros trabajos manuales alrededor de la iglesia.

También he ministrado durante dos veranos en el extranjero. Enseñé a los hombres que estaban en el ministerio o en la formación para el ministerio, prediqué en las iglesias, y evangelizé muchas personas perdidas.

De Abril a Octubre de 2010, el Señor me dio 20 oportunidades para predicar y enseñar en nueve iglesias en Carolina del Sur, Carolina del Norte, Georgia y Tennessee. Entonces ministré 43 veces en 42 días, incluyendo la predicación 39 veces. Además de predicar en las iglesias, mi ministerio incluyó la predicación en servicios de capilla en cuatro colegios, enseñando tres temas durante una semana en un colegio, hablé en un campamento familiar, en un orfanato, y acompañé a un coro de una universidad con mi guitarra clásica en dos servicios.

El 8 de febrero de 2011, Dios respondió a mis oraciones al permitirme publicar por primera vez en mi sitio web! Desde entonces, he tenido el privilegio de publicar 685 veces en mi sitio (como de 29 de agosto de 2014).

En el 2011, también tuve el privilegio de continuar un ministerio de predicación itinerante y enseñanza que promueve especialmente el evangelismo que está totalmente de acuerdo con todo lo que la Biblia revela acerca de lo que Él quiere proclamado en todo el mundo. El Señor abrió algunas oportunidades para ministrar en ese tema, y espero que para muchos más en los próximos años.

El Señor también me permitió terminar en el 2011 un proyecto de lectura muy especial de la Biblia leyendola en griego en el 2011! Leyendo tanto la Septuaginta y el griego del Nuevo Testamento a través de ese año fue inmensamente valioso.

En el 2012, el Señor me dirijó a participar en el ministerio en español a través de la enseñanza de clases de guitarra en las iglesias españolas y ministrando en el ministerio en español de mi iglesia local. También me llevó a comenzar a servir en un ministerio de alcance en mi iglesia a los niños de una escuela primaria local.

El Señor también me ha dirigido en los últimos años a estudiar intensamente todo lo que la Escritura enseña acerca de la música. En el 2012, Él me llevó a leer a través del libro de los Salmos 25 veces para que mi mente se saturara y se renovara a fondo por su verdad.

En los últimos tres años, también he tenido el privilegio de ayudar a editar dos libros, La Biografía del Dr. Frank Garlock, y un libro por Shelly Hamilton, “¿Por qué yo no escucho la música cristiana contemporánea.”

Ahora tengo una carga para instruir al pueblo de Dios acerca de la música que es aceptable para Él. Para ello, he escrito numerosos artículos relacionados con el tema de la CCM, y espero tener oportunidades en las iglesias para ayudar al pueblo de Dios manejar este grave problema correctamente.

Este año, el Señor me ha dirigido para escribir las letras para muchos de los nuevos himnos, entre ellos algunos en español. También me he centrado en gran medida en el ministerio musical en mi iglesia y en prepararme más para el ministerio en español.

El 17 de agosto de este año, el Señor me dio el privilegio de enseñar en la escuela dominical y la predicación del mensaje de la mañana en una iglesia en español que es local. El Señor gentilmente permitió que ambos servicios fuera mucho mejor de lo que esperaba. ¡Alabado sea Dios!

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

In Ministry, Preaching, Spanish, Sunday School, Testimony
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“The Just Shall Live by Faith: A Faith that Works” — Lesson IX (7/28/13)

July 28, 2013

A Faith that Works in View of Both Comings of Christ

Eight weeks ago, we began our study of The Just Shall Live by Faith: A Faith that Works with four major objectives:

  • evangelistically: explain properly to lost people how faith and works interrelate in how we come to God
  • sharpen our skills in using these passages for personal edification/correction as well as for helping others; counseling self and others, including working with believers who may have lapsed into erroneous thinking about faith/works
  • challenge others to live righteously in keeping with their righteous standing before God
  • motivate ability to address these issues

We ended our first lesson by briefly considering Hebrews 10:35-39. In this last lesson, we will first consider how Habakkuk 2:4 is used in Hebrews 10:38.

We will then conclude our series, The Just Shall Live by Faith: A Faith that Works, by looking at many other passages that show that the just who live by faith have a faith that works in view of both comings of Christ.

How Hebrews 10:37-38 Uses Habakkuk 2:3-4

Hebrews 10 is the third NT passage that uses Habakkuk 2:4. Note that Hebrews 10 uses not just Habakkuk 2:4 but also Habakkuk 2:3:

Hab 2:3 For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

4 Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.

Heb 10:37 For yet a little while, and he that shall come will come, and will not tarry.

38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.

Comparing the wording of these two passages brings out what initially might seem to be a key change made by the writer of Hebrews. Whereas Habakkuk 2 talks about the coming of the vision at its appointed time, Hebrews 10 speaks of the coming of “he that shall come.”

As we have seen, however, the vision that Habakkuk 2:3 speaks of is in fact a prophecy of the Lord’s coming in judgment to destroy the wicked and save the just (Hab. 3:3-15). The writer of Hebrews is not changing the sense of Habakkuk; he is bringing out the truth that Habakkuk was teaching all along!

Hebrews 11 goes on to mention the faith of Enoch, who diligently sought God for 300 years but never saw the fulfillment of the coming of the Lord to judge that he prophesied (Jude 14-15). Both Habakkuk 2-3 and Hebrews 10:37 thus speak of the just who live by faith having a faith in the future coming of the Lord!

From the use of Habakkuk 2:3-4 in Hebrews 10, we learn that the writer of Hebrews was exhorting suffering believers to endure in view of the certain coming of the Lord that had been promised to them. Doing so, they would show that they are just people who live by faith.

Faith without Works is Dead

We have now examined the use of Habakkuk 2:4 in Romans 1, Galatians 3, and Hebrews 10 to learn more about how the just who live by faith have a faith that works. In order to develop fully our understanding of how faith and works relate, we also need to consider James 2 because it is a key passage about that subject.

Although James 2 does not quote from Habakkuk 2:4, it still has vital teaching about a faith that works. James 2:14-26 has caused many people to have questions about how faith and works relate in a person’s being a just person who lives by faith.

We can summarize the teaching of this passage with three key statements that James makes:

1. A faith that has no works cannot save (James 2:14).

2. A faith that has no works is dead (James 2:17, 26).

3. A faith that has no works is useless (James 2:20).

We need to compare the statements here about Abraham (James 2:21-23) with the closely related teaching about Abraham in Genesis 15, Romans 4, Galatians 3, and Hebrews 11, which all teach us that Abraham was justified before God by faith without works. Through comparing Scripture with Scripture, we therefore understand that James 2 is not talking about his being justified before God by faith and works.

In fact, Hebrews 11 makes clear that Abraham had a faith that pleased God (Heb. 11:8; cf. Gen. 12:1-4; Heb. 11:9) long before he offered Isaac (Heb. 11:17-19). At the same time, we must understand from what James teaches us about Abraham that his faith was perfected through the works that he did (James 2:22).

Key Points about a Faith that Works in View of Both Comings of Christ

We end our series with six key points that summarize what we have studied about how the just who live by faith have a faith that works in view of both comings of Christ.

1. In faith toward God (1 Thess. 1:8), we are to turn to God from idols to serve a living and true God and to wait for the Second Coming of His Son, whom He raised from the dead (1 Thess. 1:9-10).

2. We are to evangelize sinners with information about both Comings of Christ (Acts 10:38-42; 17:30-31; cf. 1 Thess. 5:1-10), including that the Father sent Him to be the Savior of the world (1 John 4:14).

3. We are to refrain from assessing one another in unrighteous ways because we will give an account to the Christ who died and lived again to be the Lord of both the dead and the living (Rom. 14:9-12).

4. We are to endure persecutions and sufferings by faith in both comings of Christ (Heb. 10:35-39; 12:1-2; 2 Thess. 1:3-12; James 5:6-11).

5. As we fight the good fight, finish the course, and keep the faith (cf. “Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel” [2 Tim. 2:8]; “the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom” [2 Tim. 4:1]), we must love the Lord’s appearing as the righteous judge who will reward us all (2 Tim. 4:7-8).

6. We are to read, hear, and heed what is written in the book of Revelation, which was given to us by Jesus Christ, “the first begotten of the dead” and He who “washed us from our sins in His own blood” (Rev. 1:5). We must behold that “He cometh with clouds” (Rev. 1:7). We are to pray for His Second Coming (Rev. 22:12-21).

See all the lessons in this series here.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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"The Just Shall Live Faith: A Faith That Works" — Lesson VIII (7/21/13)

July 21, 2013

The Use of Habakkuk 2:4 in Galatians 3:11 and the Issue of Legalism Among the Galatians

The key text for our Sunday school series is Habakkuk 2:4. We have been examining biblical teaching in key passages to understand more about how those who are the just who live by faith have a faith that works.

The NT uses Habakkuk 2:4 three times (Rom. 1:17; Gal. 3:11; Heb. 10:38). Interestingly, the three books in which the noun faith occurs more than any other books in the NT are those same books: Romans (39x), Hebrews (32x), and Galatians (21x).

Introduction to Galatians

Paul preached to the Galatians as part of his gospel ministry on his first missionary journey (Acts 13-14). Notice how Paul ends his gospel message in a synagogue in Antioch of Pisida by using Habakkuk 1:5 to warn his hearers to accept the good news that justification is by faith in Jesus and not by the works of the Law (Acts 13:38-41)!

Later, Paul preached the gospel to some pagan idolaters in one of the cities of Galatia (Acts 14:15-17). Notice that his preaching the gospel to them corresponds to his later ministry to idolaters in Athens (Acts 17:16-31) and to his key testimony about his practice everywhere of challenging everyone to turn to God (Acts 26:20).

At the end of his missionary journey, Paul returned to Antioch (Acts 14:26-28). Acts 15:1-2 record the events that then took place that likely led to Paul’s writing the book of Galatians.

Paul probably wrote Galatians in about 49 AD or so, just before the Jerusalem Council, which we studied carefully from Acts 15. Galatians is one of the key books in Scripture about the gospel (Romans has the word 10x; Galatians has it 11x).

Its purpose is to refute legalism. The theme of the book is “grace as the basis for salvation” (New Testament Introduction, 6).

Paul wrote to deal with the Galatians because he was amazed at how soon after they had been saved they were being tempted to go after false teaching about the gospel (Gal. 1:6). Some false brethren (Gal. 2:4) had troubled them and were seeking to pervert the gospel of Christ (Gal. 1:7).

Introductory Considerations for Properly Understanding Galatians 3

Galatians 3 is one of the most important chapters about faith in Scripture: the word faith occurs 14x in the chapter and refers to genuine faith every time (only Heb. 11 has more occurrences – 24). Moreover, because 10 of the 11 occurrences of gospel in Galatians come before 3:11, we know that 3:11 comes in connection with intense teaching about the gospel (cf. esp. Gal. 3:8).

How then does Paul use Habakkuk 2:4 in Galatians 3:11 to refute legalism? To answer this question, we need to consider briefly the preceding teaching in Galatians 2:11-21.

Paul’s Confrontation of Peter Concerning Hypocrisy That Was Contrary to the Truth of the Gospel

Galatians 2:11-21 records Paul’s confronting Peter after he came to Antioch (Gal. 2:11). Because he feared certain men who came from James, Peter and others who were misled because of his influence were acting hypocritically in a way that was contrary to the truth of the gospel (Gal. 2:12-14).

To rebuke Peter, Paul explained the truth about how people are justified by faith in Christ and not by the works of the Law (Gal. 2:15-19). He also emphasized that he (Paul) had died through the Law so that he might live to God (Gal. 2:19).

Strikingly, Paul then directly linked his justification by faith with his continuing living by faith (Gal. 2:20). He ends this section by emphasizing that he does not nullify the grace of God by holding that justification is through the Law because that would mean that Christ died needlessly (Gal. 2:21).

What Kind of Legalism is Galatians 3 Addressing?

Galatians 3 is certainly Pauline teaching that refutes legalism, but what kind of legalism is it addressing? Many today believe that Galatians 3:3 has in view legalism concerning sanctification.

Does Paul’s flow of thought in Galatians 3 that leads to his use of Habakkuk 2:4 in 3:11 support this belief? Many considerations about Galatians 3 argue against this belief.

First, Paul used very intense language (Gk. “O” [Gal. 3:1]; “foolish” [Gal. 3:1, 3] to refute a very severe error, which would not be fitting if he were dealing with an erroneous view concerning sanctification. Rather, he was rebuking the Galatians about their serious departure from vital teaching about justification by faith (Gal. 2:15-20).

Second, Paul’s subsequent argumentation in Galatians 3:1-14 does not support holding that he was addressing an error concerning sanctification in Galatians 3:3. It does not do so because the key truth that Paul focused on is how the Galatians received the Holy Spirit (Gal. 3:2; cf. 3:5, 14)—either it was through faith or it was through the works of the Law, but it was not both!

He then challenged them whether they were being perfected by the flesh after having begun in the Spirit (Gal. 3:3). Comparing what Paul says here with the issue that led to the Jerusalem Council proceedings (Acts 15:1, 4, and 5), we understand that when Paul spoke of their being perfected by the flesh, he had in mind that they would be circumcised after they had received the Spirit and then would be directed to keep the Law of Moses.

Furthermore, Paul challenged them about their suffering many things (Gal. 3:4), which does not fit with the view that he was dealing with legalism about sanctification—would there have been legalistic Christians who were actually persecuting these new believers for not having a right view of sanctification? No, clearly, Paul was talking about those who persecuted them because they had believed that they had been justified by faith without being circumcised and keeping the Law of Moses (cf. Acts 13:50; 14:2, 5, 19, 22).

The close parallel between Paul’s teaching in Galatians 3:5 and the apostles’ teaching at the Jerusalem Council (Acts 15:8, 12) shows that Paul was addressing the same error here that that Council would deal with a short time later. Just as the Council, of which Paul was a part, later conclusively concluded that the Gentiles were saved by faith without circumcision and keeping the works of the Law, so Paul argued for the same truth here (Gal. 3:5).

Paul then further supported that justification is by faith without the works of the Law by arguing for that truth from Scriptural teaching about Abraham’s reception of the gospel promise (Gen. 15:6; 12:3) when he was not circumcised and long before the Law had been given (Gal. 3:6-10). He then explained that the Law itself validates that justification is by faith today as it was with Abraham (Gal. 3:9-10).

Paul then cited Habakkuk 2:4 as conclusive and plain Scriptural evidence that no one is justified by the Law before God (Gal. 3:11). Note carefully that both here as well as in Romans 1:17 Paul removed the pronoun “his” that is in Habakkuk 2:4.

He then argued from Scripture that there is no possibility of mixing faith and the works of the Law (Gal. 3:12). Finally, he concluded this section by speaking of the redemption that Christ provides for us from the curse of the Law (which we never have or could have fulfilled) in order that in Him the blessing of Abraham might come to the Gentiles, so that we would receive the Sprit through faith (Gal. 3:13-14).

Paul’s chiastic argument about reception of the Holy Spirit (Gal. 3:2, 14) teaches us that this whole section concerns reception of the Spirit when people are justified by faith (cf. Peter’s emphasis on Cornelius’ reception of the Spirit without any works)! Clearly, then, Galatians 3 is Pauline teaching concerning a legalistic approach to justification, not sanctification.

Conclusion

Those who are just by faith should actively combat those who try to distort the gospel truth that justification is by faith and not by the works of the Law. To do so, they must be solidly grounded in the truths that Paul teaches in Galatians 3.

Furthermore, our study of Galatians 3, including Paul’s use of Habakkuk 2:4 in Galatians 3:11, has shown that Paul was not correcting the Galatians in 3:3 about an erroneous view of Christian sanctification. The common practice in the Church today of using Galatians 3:3 as Scriptural support for calling other Christians “legalists” is therefore illegitimate, and we should not misuse this key text to justify our calling other believers “legalists.”

See the other lessons in this series here.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

In Exposition, Gospel, Sunday School, Theology
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“The Just Shall Live by Faith: A Faith that Works” — Lesson VII (7/14/13): Part II

July 20, 2013

The Relevance of Romans 1, 2, and 14 for A Faith That Works

In Part I of this lesson, we examined how Paul used Habakkuk 2:4 in Romans 1:17. In Part II, we consider the relevance that Romans 1, 2, and 14 have (when they are considered together) for our understanding of a faith that works.

Pauline Teaching about Faith in Romans 14

In Romans 14, Paul first challenges believers concerning their making unrighteous assessments about one another (Rom. 14:1-13). He then challenges them about not being an ungodly spiritual influence on others so that they are spiritually harmed (Rom. 14:13-23).

In both sections of Romans 14, Paul stresses the importance of faith. Speaking about receiving weak brethren “in the faith” (Rom. 14:1), he contrasts those who believe one way versus those who believe another concerning some debatable matters (Rom. 14:2). In the latter section, he underscores the need for faith on the part of any believer in everything that he does (Rom. 14:22-23).

The Importance of Romans 14:9

Romans 14:9 is central to Paul’s challenge to believers to stop judging one another and to stop regarding one another with contempt (Rom. 14:10-13a). In a crucial purpose statement, Paul explains that Christ died and rose again in order that “He might be Lord both of the dead and living (Rom. 14:9).

Because the death and the resurrection are the two central elements in Paul’s teaching about the gospel (1 Cor. 15:3-5), we have a vital statement here about the gospel—Christ experienced both key events for the purpose of becoming the God-exalted supreme judicial authority over all. Romans 14:10-12 confirms this interpretation by specifying that the aspect of being Lord over all that Paul has in mind here concerns who is authorized to assess all believers in those debatable areas (as well as in everything else).

He supports his teaching by citing Isaiah 45:23 as Scriptural teaching that all will bow the knee to God and confess to Him (Rom. 14:11). All of us, therefore, will give an account to God (Rom. 14:12).

Paul taught earlier in Romans that God will judge all through Jesus Christ (Rom. 2:16); the same truth is in view in Paul’s purpose statement here (Rom. 14:9) about the death and resurrection of the Christ! Because we all will give an account to Jesus one day, we must stop judging one another (Rom. 14:13).

Only someone who knows the secrets of each person’s heart can judge them righteously—Christ is that God-appointed Judge (Rom. 2:16)! We, therefore, must diligently concern ourselves with not harming others through what we choose to do in debatable areas of our Christian living (Rom. 14:13b).

Whatever we choose to do in such matters must be of faith (Rom. 14:23) because that is the only way we can please God with anything we do (cf. Heb. 11:6). If we do things that we are unsure whether they are right, we sin.

From Romans 1:1-2:16 and Romans 14, we understand that genuine faith in Jesus Christ displays itself in our stopping our judging others hypocritically (Rom. 2:1-5) or without authorization in debatable matters (Rom. 14:1-13) and in our diligence not to cause others spiritual harm through our choices and actions (Rom. 14:13-21). Those who are just by faith must believe that Jesus is the supreme judicial authority who will judge all people, both unbelievers and believers (Rom. 2:16; 14:9-11), and live their lives as believers who are ever mindful of that truth (cf. Rom. 14:13-23).

The Significance of Key Parallels between Acts 17 and Romans 1, 2, and 14

From our study of Acts 17 and Romans 1, 2, and 14, we note many key parallels between what Paul says in both places:

1. Testimony to God as Creator (Acts 17:24; Rom. 1:20)

2. Information about idolatry being wrong (Acts 17:29; Rom. 1:23-25)

3. Explanation about the connection of God’s withholding His judgment and repentance (Acts 17:30; Rom. 2:4-5)

4. Testimony to God’s appointed Day of Judgment as the reason people must repent (Acts 17:30-31; Rom. 2:5)

5. Testimony to God’s appointed Judge (Acts 17:31; Rom. 2:16)

6. Testimony to the relationship between the Resurrection of Jesus and His appointment to be the Judge of all (Acts 17:31; Rom. 2:16; 14:9)

7. Testimony to the gospel significance of Christ as the God-appointed Judge (Acts 17:18-20; cf. 17:30-31; Rom. 1:3-4; 1:16-18; 2:4-16)

These key parallels show that testimony to Christ as the God-appointed Judge was an important part of Paul’s gospel ministry to both unbelievers (Acts 17:30-31; Rom. 2:16) and believers (Rom. 2:16; 14:9-13)! The just who live by faith must have a faith that works by believing and testifying to these same truths to everyone, just as Paul did.

See all the lessons in this series here.

 

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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“The Just Shall Live by Faith: A Faith that Works” — Lesson VII (7/14/13): Part I

July 16, 2013

The Use of Habakkuk 2:4 in Romans 1:17

For the final three weeks of our series, we will examine the three passages in the NT that use Habakkuk 2:4 (Rom. 1; Gal. 3; and Heb. 10). Today, we consider its use in Romans 1:17.

In Part I of this lesson, we will treat the first 48 verses of Romans in this lesson. In Part II, we will examine key related teaching in Romans 14. Doing so, we will discover that Paul’s teaching in Romans correlates directly with key elements of his evangelistic ministry in Athens (Acts 17).

Introductory Aspects of Romans 1:1-2:16

Romans 1:1-2:16 comprises 48 verses that may be considered a unit for two reasons:

(1) The section begins with explicit teaching about the gospel (Rom. 1:1ff.) and ends with another explicit statement about the gospel (Rom. 2:16). Three other references to the gospel (Rom. 1:9, 15, 16) in this section show that the gospel is a key aspect of this section.

(2) The section features at least thirteen clear statements about God as judge (Rom. 1:18, 24, 26, 28, 32; 2:2, 3, 5, 6, 11, 12, 13, 16). Of these, 2:16 is particularly relevant for our series.

The extensive focus on both the gospel and God as judge in this section signal to us the need to consider closely how Paul relates these two truths here.

Romans 1:1-7

Paul begins Romans by explaining his calling to minister the gospel of God (Rom. 1:1-5). He declares that God promised the gospel beforehand in His holy Scriptures through His prophets (Rom. 1:1-2).

The gospel message concerns God’s Son (“His Son” [Rom. 1:3a]), which shows that it is a message about the One who is uniquely related to God the Father. Paul then declares two key truths about His Son (Rom. 1:3b-4).

Read the full article here.

See all the lessons in this series here.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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“The Just Shall Live by Faith: A Faith that Works” — Lesson VI (7/7/13)

July 13, 2013

Pauline Evangelism in Acts 24, 26, and 28

Having examined Pauline evangelism in Acts 17 at length last week, this week we look at it from the records of his ministry in the final chapters of Acts. Comparing all the accounts, we confirm the validity of the previous observations that we have made.

Paul before Felix

A common element in Paul’s defenses recorded by Luke is his emphasis on his being on trial for “the hope and resurrection of the dead” (Acts 23:6; 24:15; 25:19; 26:6, 23; 28:20). This record corroborates the centrality of the resurrection that we observed in Acts 17.

After defending himself publicly before Felix the governor (Acts 24:1-23), Paul had many more private opportunities to speak to him (Acts 24:24-27). Luke specifies that on the first such opportunity, Felix heard Paul “concerning the faith in Christ” (Acts 24:24-25).

On that occasion, Paul “reasoned of righteousness, temperance, and judgment to come” (Acts 24:25). This record corroborates Paul’s climaxing his witness at Mars Hill with testimony to the judgment to come (Acts 17:30-31).

We thus see that Acts 24 correlates directly with Acts 17 in supporting our understanding that Paul did not “fail” to preach the gospel at Mars Hill. Just the opposite, Paul’s continuing emphasis on the same truths shows that the resurrection and testimony about the judgment to come were central elements in his evangelism about “the faith in Christ” (Acts 24:24).[1]

Paul before Festus and Agrippa

Luke records at length Paul’s defense before Festus the governor and King Agrippa (Acts 25:23-26:29). Paul focused his testimony on his being on trial for the truth that God raises the dead (Acts 26:6, 8, 23).

After testifying to his preconversion persecution of believers (Acts 26:9-12), Paul related how Jesus appeared to him on the road to Damascus to arrest him and confront him about his persecuting Him (Acts 26:13-14). The subsequent record provides vital information about Paul’s commission from Jesus and his evangelistic practice throughout his life.

Paul testified that Jesus appeared to him to make him a minister and a witness (Acts 26:16). He added that Jesus commissioned him to go to the Gentiles (Acts 26:17) to “open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in [Jesus]” (Acts 26:18).

Next, Paul explained his obedience to the heavenly vision (Acts 26:19-23). His explanation provides the most comprehensive statements about his evangelistic ministry that we find anywhere.

In statements that were comprehensive ethnologically, geographically, chronologically, and socioeconomically, Paul highlighted his focus on testifying to aspects of his evangelism that many have missed—“showed . . . that they should repent and turn to God, and do works meet for repentance” (Acts 26:18, 22):

1. Ethnologically – Jews (“them of Damascus and at Jerusalem, and throughout all the coasts of Judaea”) and Gentiles (“and then to the Gentiles”)

2. Geographically – Where Paul first ministered (“First unto them at Damascus”) and everywhere else thereafter (“them of Damascus and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles”)

3. Chronologically – When Paul began his gospel ministry (“First unto them at Damascus”) right up to his present defense before Festus and Agrippa (“I continue unto this day” [Acts 26:22])

4. Socioeconomically – “witnessing both to small and great” (Acts 26:22)

Paul thus stressed that in his evangelism he demanded that everyone everywhere that he witnessed to throughout his life had to repent and turn to God and do works that showed that they had genuinely repented! His testimony here thus directly corroborates that his emphasis on universal repentance at the climax of his message at Mars Hill (Acts 17:30) was an unchanging element of his entire gospel ministry from its beginning to that very time when he was defending himself before these authorities.

Moreover, Paul made known here something vital that directly confirms the validity of the theme for our entire series—he demanded from all people that those who would be just people who live by their faith (cf. “receive forgiveness of their sins and inheritance among them which are sanctified by which that is in [Jesus]”) have a faith that produces works!

What were the works fitting for repentance that Paul testified to everyone about throughout his life? An analysis of the evangelistic record in the book of Acts shows us that being water baptized after salvation was certainly one of these works (cf. Acts 2:37-38; 10:47-48).

Because Paul is the pattern believer for all other believers (cf. 1 Cor. 11:1, etc.), his being a witness from the beginning of his Christian life (in Damascus; Acts 26:20) right to the end of his life implies that being a witness to others about the faith is another of those works. In support of this observation, we should note how Jesus told the demon-possessed man whom he delivered, “Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee” (Mark 5:19).

(This sermon provides much more detailed information from Acts 26 about how we are to follow Paul in evangelism.)

Paul in Rome

The ending of Acts provides two key accounts of Pauline evangelism in Rome (Acts 28:17-31). These accounts corroborate another key observation that we made previously in our series.

Twice at the end of Acts, Luke records that Paul was ministering to everyone about both the kingdom of God and the name of Jesus Christ (Acts 28:23, 31). These statements confirm that the record of all believers in Thessalonica testifying to “another king, one Jesus” (Acts 17:7) was not just something that was true in that isolated setting.

Rather, testimony to the kingdom of God was the central focus of apostolic evangelism from beginning to end in the book of Acts (cf. Acts 2, 8, 10, 17, and 28). These concluding statements about Paul’s evangelistic ministry in Rome with everyone show that the gospel did not “change” from being a message about the kingdom of God and Jesus Christ to being a message just about Christ! (See this post for more information about this key point.)

 

[1] Concerning his witness to Felix, Bock concludes that “Jesus’s role as exalted judge is apparently a major point” (Acts in ECNT, 695).

See the rest of the posts in this series here.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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“The Just Shall Live by Faith: A Faith that Works” — Lesson V (6/30/13); Part II

July 6, 2013

Pauline Evangelism in Acts 17

In Part I of Lesson V, we examined three major truths that the Cornelius accounts teach us about how people are and are not saved. To profit fully from Part II of Lesson V, I encourage you to be sure that you have first read all of the preceding posts in this series (you can read them here).

In Part II of Lesson V, we consider Acts 17 closely to understand more about how lost people become those who are just people who live by faith. Acts 17 records Pauline evangelism in three cities, Thessalonica, Berea, and Athens. Comparing the three accounts brings out important truths about Pauline evangelism.

I. Pauline Evangelism in Thessalonica

Reasoning with Jews in a synagogue for three Sabbaths, Paul testified to them from Scripture that Jesus was the promised Christ who had to suffer and rise from the dead (Acts 17:1-3). Many were saved through his ministry (Acts 17:4), but unbelieving Jews responded to his ministry by persecuting the believers (Acts 17:5-9).

Through his recording the Jews’ complaint to the city authorities about the message that all the believers were testifying of “another king, one Jesus” (Acts 17:7), Luke informs us about a key aspect of Paul’s message—he preached the gospel of the kingdom of God in Thessalonica! Pauline evangelism, therefore, highlighted that the resurrection of Jesus evidenced that He was the promised Christ who was God’s chosen King.

II. Pauline Evangelism in Berea

Because of the persecution, the brethren immediately sent Paul and Silas away to Berea. Arriving there, they again evangelized Jews in a synagogue (Acts 17:10). Luke highlights that many Bereans believed because they were noble-minded people who received the word with great eagerness and carefully examined the Scriptures to verify the truthfulness of what Paul and Silas had ministered to them (Acts 17:11-12).

In this account, we see again that people become just by faith by wholeheartedly embracing the gospel message that God gives them through His ministers. Although Luke does not say anything about the explicit content of what Paul and Silas ministered to them, the flow of thought as well as Scriptural information elsewhere assures us that they preached the same message in Berea that they did in Thessalonica.

III. Pauline Evangelism in Athens

Because of Jewish persecution arising in Berea, as it did in Thessalonica, the brethren immediately sent Paul away once again (Acts 17:13-15). Arriving in Athens, Paul was continually provoked in his spirit by the profuse idolatry that he witnessed in the city (Acts 17:16).

In response to that continual provocation, he ministered daily to everyone that he encountered (Acts 17:17). By saying that Paul “disputed” (Gk. διελέγετο) with them (Acts 17:17), Luke showed that Paul ministered to them in the same way and with the same message that he did in Thessalonica (cf. “reasoned” [Gk. διελέγετο Acts 17:2-3]) and Berea.

Some Gentile philosophers heard Paul’s “preaching [Gk. εὐηγγελίζετο] Jesus and the resurrection,” but did not understand its meaning (Acts 17:18). Noting this information, Luke informs us what the content of Paul’s reasoning with everyone in Athens was—the gospel message about Jesus and the resurrection.

Because the philosophers did not understand Paul’s gospel message, they brought him to the Areopagus and asked him to explain the meaning of what he was preaching (Acts 17:19-21). They thereby prompted Paul concerning the content of his message that Luke records in Acts 17:22-31.

Many people have misinterpreted Paul’s message at Mars Hill because they have not connected how and why Paul was brought to the Areopagus with the message that he preached there. Properly making that connection shows us that Paul’s message was his explanation of his gospel preaching of Jesus and the resurrection that at least some of his hearers had heard him preach earlier in the marketplace.

Far from being a record of Pauline “failure” in evangelism because of a supposed experimental, philosophical approach that Paul adopted, Acts 17:22-31 is thus vital apostolic instruction to us about how to explain essential truths about the gospel message of Jesus and the Resurrection! 

IV. Key Aspects of Paul’s Gospel Message at Mars Hill

Acts 17:22-31 reveals many vital truths about Pauline gospel preaching:

1. Paul’s message at Mars Hill was profoundly God-centric (16 statements about God in 10 verses).

2. Paul testified climactically about how God’s raising Jesus from the dead was the event that changed God’s posture toward all men everywhere (Acts 17:30-31). Whereas in “the times of ignorance God winked at [overlooked]” their idolatry, He now commands all men everywhere to repent (Acts 17:30-31).

3. Paul testified what God has proven to all men through His raising Jesus from the dead (Acts 17:30-31) – note that Paul’s message climaxes with testimony to essentially the same truth that Peter’s message in Caesarea does (Acts 10:42).

4. Paul declared that God commands all men everywhere to repent because of what He has proven to them through His raising Jesus from the dead (Acts 17:30-31).

Rightly understood from Acts 17:22-31, Paul’s gospel message about Jesus and the resurrection (Acts 17:18), therefore, included his preaching of how God’s raising Jesus from the dead proved to all men everywhere that He has fixed a Judgment Day in which He will judge all men through Jesus, the Judge whom He has appointed. Because God has proven these things to everyone, He demands that everyone repent.

Moreover, Acts 17 shows us that Pauline evangelism everywhere was his preaching of the same message Jesus and the Resurrection. (For a more thorough treatment of this crucial point, you can listen to my messages Another King Jesus and Make Known the True God).

IV. Vital Parallels between Petrine Evangelism and Pauline Evangelism

Paul thus testified to the same key truths at Mars Hill that Peter testified to in Caesarea. Both preached the gospel message about the resurrection of Jesus and its vital significance for all people.

For a more detailed presentation of the many key parallels between Petrine evangelism in Caesarea (Acts 10) and Pauline evangelism in Athens (Acts 17), see my post An Excellent Example of the Value of Comparing Scripture with Scripture.

See all the posts in this series here.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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“The Just Shall Live by Faith: A Faith that Works” — Lesson V (6/30/13); Part I

July 1, 2013

Learning How People Are and Are Not Saved from the Cornelius Accounts

Through a careful study of Acts 10:1-11:18 and 15:1-33, we learn three major truths about how people are and are not saved.

I. Cornelius was not saved by works.

  1. By being a powerful, wealthy, and  “successful” man in the world (Cornelius was a centurion) – Acts 10:1
  2. By being a devoted, godly man – Acts 10:2
  3. By fearing God – Acts 10:2
  4. By being a good family man who directed his whole household to fear God – Acts 10:2
  5. By giving alms to the Jewish people – Acts 10:2
  6. By praying to God always – Acts 10:2
  7. By having an authentic supernatural experience with a true angel of God – Acts 10:3-5
  8. By being a just man who met his obligations to others – Acts 10:22
  9. By being a model citizen who had a good reputation with his entire nation – Acts 10:22
  10. By having a personal meeting with the top Christ-chosen leader of the apostolic company and doing homage to him – Acts 10:25
  11. By making a long pilgrimage to a holy site – Cornelius did not go anywhere; Peter came to him and preached the gospel to him, and he was saved by believing the message.
  12. By having some prior knowledge about Jesus – Acts 10:37-38
  13. By being baptized – he was saved before he was baptized – Acts 10:44-48
  14. By being circumcised – Acts 15:1, 5
  15. By keeping the Law of Moses – Acts 15:5

II. Cornelius was saved through genuine repentance and faith.

  1. By receiving the word of God – Acts 11:1
  2. By hearing the word of the gospel and believing – Acts 15:7
  3. By God’s baptizing him with the Holy Spirit – Acts 11:16
  4. By God’s granting him repentance – Acts 11:18
  5. By God’s purifying his heart by faith – Acts 15:9
  6. Through the grace of the Lord Jesus Christ – Acts 15:11
  7. By God’s visiting him to take him out of the Gentiles to be one of the people for His name – Acts 15:14
  8. By turning to God – Acts 15:19
  9. By receiving the Holy Spirit as a gift from God – Acts 10:45; 11:17; 15:8
  10. By being saved the way the Prophets had spoken about – Acts 15:15-18
  11. By God’s rebuilding the Davidic tabernacle that had fallen – Acts 15:16

III. Cornelius was saved by a repentance and faith that produces works.

  1. Even before he was saved, Cornelius had genuine faith in God that was producing works
    –Based on what he already knew prior to the angel’s appearing to him, he feared God and did what was right (Acts 10:35). By faith, he thus believed that there was a God and diligently sought him (cf. Heb. 11:6).
    –By faith, he believed the angel’s message to him and sent men to summon Peter (Acts 10:7-8).
    –By faith, he gathered his family and close friends to hear Peter’s message (Acts 10:24).
    –By faith, he believed that they were all gathered before God to hear all that God had commanded Peter to say to him (Acts 10:33).
  2. He was saved by genuine repentance and faith that produced the obedience of faith when he heard the gospel message that climactically informed him that everyone who believes in Jesus receives forgiveness of sins (Acts 10:43; 11:18; 15:7).
  3. He was saved by genuine repentance and faith that produced obedience to the command that he was given to be baptized soon after he was saved (Acts 10:48).

See the other lessons in this Sunday school series here.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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