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Preaching from the Pulpit of Ephraim Church of the Bible

The Spirit’s Fruit; Kindness Like Jesus

07/02 The Spirit’s Fruit; Kindness like Jesus; Audio available at: http://www.ephraimbible.org/Sermons/20170702_kindness-like-jesus.mp3

We are looking at the fruitful life that the Spirit of God produces in the believer. Today we come to kindness.

Colossians 3; Put Off / Put On

I want to start by looking at Colossians 3, another passage that talks about the fruit of the Spirit in a different way. Paul takes the first chapter of Colossians to exalt Christ, to point us to the beauty of Christ, the excellencies of Christ, the eternity of Christ, the preeminence of Christ, the glory of Christ, the sufficiency of Christ. He says ‘Him we proclaim, warning… and teaching… that we may present everyone mature in Christ (Col.1:28). He says in chapter 2 “as you have received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith… (Col.2:6-7). You received Jesus as a gift, trusting in him completely. Walk in him as a gift, trusting him completely. Be rooted and built up in him, God’s free gift, lean completely on him, not on your own efforts. Depend totally on him, and not on your own personality, efforts, or abilities. Grow up out of him. In chapter 2 he warns against getting side tracked by rule keeping and human traditions. He points us back to the cross where our record of offenses was once for all wiped clean. Then in chapter 3, he points us the the resurrection of Jesus and our transformation with him.

Colossians 3:1 If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on things that are above, not on things that are on earth. 3 For you have died, and your life is hidden with Christ in God. 4 When Christ who is your life appears, then you also will appear with him in glory.

The old you is dead. You died with Christ. You have been raised with Christ to a new kind of life, a resurrection kind of life. Our desires, what we seek is different, transformed. Our hopes and dreams are different, no longer earthly.

Colossians 3:5 Put to death therefore what is earthly in you: … 7 In these you too once walked, when you were living in them. 8 But now you must put them all away:… 9 …you have put off the old self with its practices

He lists the characteristics of an ordinary, earthly life, the things that characterize the life and pursuit of fallen self centered humans. Then he paints a picture of the new life of Christ, the life shaped like Christ, the life of Christ in you.

Colossians 3:10 and have put on the new self, which is being renewed in knowledge after the image of its creator. 11 Here … Christ is all, and in all. 12 Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, 13 bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. 14 And above all these put on love, which binds everything together in perfect harmony. 15 And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful.

The new self is something we clothe ourselves with. You see, we were a filthy dirty mess. We were wallowing in the world, in the muck and mire, dirt and grime in every pore. God reached down and plucked us out of the filth, and stripped us of our reeking garments, and cleaned us off with the blood of Jesus. He clothes us with the robes of his perfect righteousness as a gift. But we still have this old nature, this inclination to go back and wallow in the muck. We have a tendency to pick up our old stinking garments and try to put them back on. He says you’re new inside. You’re a new creation. Put off, put away, put to death the old ways. Put on the things that are appropriate to the new you. Your new self is being renewed in knowledge after the image of its creator. How do we do this? Knowledge. We are being renewed in knowledge. What knowledge? Knowledge after the image of its creator. Knowledge of Jesus. As we look to Jesus, as we get to know Jesus, we become more and more like Jesus. We put on his characteristics. We are his chosen ones. We are holy and beloved. Performance cannot touch those things. While we were still sinners, Christ died for us. We are chosen, holy, loved. That is our identity. Because of who we are in Christ, we put on then, compassionate hearts, kindness, meekness, patience, forgiveness, love, peace, thanksgiving.

He goes on:

Colossians 3:16 Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. 17 And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.

We are transformed as the peace with God that Christ obtained for us rules in our hearts, and the word of Christ dwells in us richly. Teaching, admonishing, singing, everything for the sake of Jesus, everything saturated with thanksgiving. This is how the fruit of the Spirit grows in us.

Kindness

Today we look at the aspect of the fruit called kindness. What is Biblical kindness? What does it look like? The Greek word translated ‘kindness’ is the noun χρηστότης and it comes from the adjective χρηστός . This word shows up in Romans 11:22 contrasting the kindness and severity of God. God’s kindness in grafting branches in through faith; God’s severity in breaking off the unbelieving branches. God is both kind and severe, but these are on opposite ends of the spectrum. Romans 2:4 warns:

Romans 2:4 Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance?

Both the noun and the adjective show up in this verse. God’s kindness is linked with his forbearance and patience. As we saw last week, he is slow to anger. He is longsuffering, eager to extend more grace to bring more people into a relationship with him. We are warned not to presume on his patience, kindness, and forbearance. It does not mean that God is soft or unwilling to punish sin. His kindness is meant to lead us to repentance. God dealt severely with sin in Jesus on the cross. Jesus experienced the severity of God’s wrath against our sin, so that we could experience God’s kindness toward us!

In a collection of Old Testament passages describing the comprehensive sinfulness of humankind, Paul says:

Romans 3:12 All have turned aside; together they have become worthless; no one does good, not even one.”

The word here translated ‘good’ is our word for kindness. The human race is condemned because ‘no one does kindness, not even one.’

There are two passages in the gospels that use the adjective χρηστός in a way that is helpful to understand the flavor of this word. Jesus, talking about the form fitting the content, and the need to put new wine into new wineskins, says

Luke 5:39 And no one after drinking old wine desires new, for he says, ‘The old is good.’”

The old wine is kind, or we could translate ‘mellow’. It has aged and is no longer harsh and biting, but smooth.

Jesus, in Matthew 11 says:

Matthew 11:28 Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.”

The word in verse 30, ‘easy,’ is our word ‘kind.’ Jesus invites us to find rest for our souls in him. He is meek or gentle, he is humble or lowly in heart. His yoke is kind. A yoke is a bar of wood that allows oxen to accomplish great amounts of work as their power is connected together and transferred to a plow or some other farming implement. An ox must have a yoke to transfer his power efficiently to become useful. A kind yoke would be a yoke that fits perfectly, that allows for painless transfer of power from the animal into the work to be done. A kind yoke would be a yoke that doesn’t bite in or chafe. A yoke that is smooth and allows for natural movement.

So if we put this together, we have in Romans 11 kindness contrasted with severity. In Luke 5 we have aged wine that is mellow, preferable, not harsh or biting. In Matthew 11 we have a yoke that is kind, not biting or chafing. Kindness is palatable, functional, comfortable. It is not severe, biting, harsh, or chafing. We are beginning to see what kindness looks like.

Kindness Illustrated

Let me take you to some Old Testament narratives to help illustrate kindness.

In 1 Chronicles 19, when David’s reign is established,

1 Chronicles 19:1 Now after this Nahash the king of the Ammonites died, and his son reigned in his place. 2 And David said, “I will deal kindly with Hanun the son of Nahash, for his father dealt kindly with me.” So David sent messengers to console him concerning his father. And David’s servants came to the land of the Ammonites to Hanun to console him. 3 But the princes of the Ammonites said to Hanun, “Do you think, because David has sent comforters to you, that he is honoring your father? Have not his servants come to you to search and to overthrow and to spy out the land?” 4 So Hanun took David’s servants and shaved them and cut off their garments in the middle, at their hips, and sent them away; 5 and they departed. When David was told concerning the men, he sent messengers to meet them, for the men were greatly ashamed. And the king said, “Remain at Jericho until your beards have grown and then return.”

David was returning a kindness for a kindness. But the way David’s servants were received was anything but kind. And this did not promote good relations between these kingdoms.

1 Chronicles 19:6 When the Ammonites saw that they had become a stench to David, Hanun and the Ammonites sent 1,000 talents of silver to hire chariots and horsemen from Mesopotamia, from Aram-maacah, and from Zobah. 7 They hired 32,000 chariots and the king of Maacah with his army, who came and encamped before Medeba. And the Ammonites were mustered from their cities and came to battle.

This led to a great battle, and to the defeat of the Ammonites and the Syrians they had hired.

Look with me at a positive example of kindness. 2 Kings 6 is the well known story of Elisha surrounded by the Syrian army in Dothan, and Elisha prays to open his servants eyes to see the spiritual armies of the LORD and know that “those who are with us are more than those who are with them” (2Ki.6:16).

2 Kings 6:18 And when the Syrians came down against him, Elisha prayed to the LORD and said, “Please strike this people with blindness.” So he struck them with blindness in accordance with the prayer of Elisha. 19 And Elisha said to them, “This is not the way, and this is not the city. Follow me, and I will bring you to the man whom you seek.” And he led them to Samaria. 20 As soon as they entered Samaria, Elisha said, “O LORD, open the eyes of these men, that they may see.” So the LORD opened their eyes and they saw, and behold, they were in the midst of Samaria. 21 As soon as the king of Israel saw them, he said to Elisha, “My father, shall I strike them down? Shall I strike them down?”

God handed over the army of Syria to their enemy Israel. How did they respond?

2 Kings 6:22 He answered, “You shall not strike them down. Would you strike down those whom you have taken captive with your sword and with your bow? Set bread and water before them, that they may eat and drink and go to their master.” 23 So he prepared for them a great feast, and when they had eaten and drunk, he sent them away, and they went to their master. And the Syrians did not come again on raids into the land of Israel.

To their enemies, they extended kindness. The Syrians had surrounded Dothan in order to seize Elisha. Elisha demonstrates how much greater the God of Israel is, and hands them over to the king of Israel, but instead of executing them, he prepares for them a feast, entertains them and lets them go free. He killed them with kindness. This won the victory more decisively than a battle ever would.

God’s Kindness

Throughout the Old Testament, God is praised for his goodness. In the Greek translation of many of these passages, we have this word kindness.

Psalm 31:19 Oh, how abundant is your goodness [kindness],which you have stored up for those who fear you and worked for those who take refuge in you, in the sight of the children of mankind!

Psalm 34:8 Oh, taste and see that the LORD is good [kind]! Blessed is the man who takes refuge in him!

Oh taste and see that the LORD is kind. Peter has

1 Peter 2:3 if indeed you have tasted that the Lord is good [kind].

Oh. Oh how abundant is your kindness. Oh taste and see that the Lord is kind. This is something that can be experienced. The kindness of the LORD is tangible, visible, tasteable.

Psalm 86:5 For you, O Lord, are good [kind] and forgiving, abounding in steadfast love to all who call upon you.

Psalm 100:5 For the LORD is good [kind]; his steadfast love endures forever,and his faithfulness to all generations.

Psalm 106:1 Praise the LORD! Oh give thanks to the LORD, for he is good [kind], for his steadfast love endures forever!

Psalm 119:68 You are good [kind] and do good [kindness]; teach me your statutes.

As with all the fruit of the Spirit, we can only be kind because our Lord has shown us what kindness is. Have you tasted the kindness of the LORD?

The Kindness of Jesus

Jesus was severe, biting, harsh, abrasive with the religious hypocrites. But with sinners, he was gentle, kind. He invited the weary, the heavily burdened, to find rest in his kindness. He met people where they were, in their brokenness and need. He touched the unclean, the outcasts, the lepers. He was kind to desperate parents. He was welcoming of little children. He saw the basic needs of the multitudes and he had compassion on them and fed them. He stooped to do the most menial and lowly of tasks. He washed feet.

Look at God’s kindness toward us in Ephesians 2.

Ephesians 2:4 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved— 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.

This passage starts with a ‘but.’ It starts with us in a desperate situation, dead, disobedient, children of wrath. No good in us. But God in mercy and love lifted us up out of the muck. Why? So that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. God’s kindness is gracious, undeserved. It is merciful. It is great love. We didn’t deserve to be treated with kindness. We deserved severity. But the immeasurable riches of his grace are put on display because while we were dead, he showed us his kindness. All his kindness comes to us in Christ Jesus. Because all his severity was poured out at the cross on Jesus. Jesus carried a rough harsh beam of wood on his shredded back through the streets of Jerusalem, so that we could take his kind yoke and find rest for our souls.

Do Good Because He is Kind

Jesus teaches us

Luke 6:35 But love your enemies, and do good [ἀγαθοποιέω], and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind [χρηστός] to the ungrateful and the evil. 36 Be merciful, even as your Father is merciful.

Jesus teaches his followers to do good because God is kind. We are to imitate God who loves his enemies, who blesses, prays for, gives generously away. He is kind, he is merciful, even to the ungrateful and evil. Even to his enemies. Even to us! God’s kindness is redemptive. It is meant to lead us to repentance.

Galatians 5:15 warns us not to bite and devour one another. We are not to be severe, harsh, biting, chafing. We are to be mellow, palatable, comfortable. We are to put on kindness, just as Jesus is kind.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

July 3, 2017 Posted by | Fruit of the Spirit, Galatians, podcast | , , , , , , , , , , , , | Leave a comment

Leviticus 23:1-22; Holy Time; The Spring Feasts

02/26 Leviticus 23:1-22; Holy Time – the Spring Feasts; Audio available at: http://www.ephraimbible.org/Sermons/20170226_leviticus-23_1-22.mp3

We are in the second section of Leviticus, the section that deals with the holiness of God’s forgiven people. We see in chapters 17-27 that for those who have been forgiven by God by means of sacrifice, for those who are now in a relationship with God, all of life becomes holy. Chapters 21 and 22 addressed holy people, instructions for those God set apart to be his priests. Here in chapter 23, God addresses holy time; there are days and seasons that God has set apart to communicate truth, to remind us to look back on his past faithfulness, to point us forward to the promise of his future grace, to make space in our schedules to reflect, to focus our attention on him.

All the way back in Genesis 1, at creation, God said:

Genesis 1:14 And God said, “Let there be lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons [mow`ed], and for days and years,

The word for ‘seasons’ [mow`ed], shows up 6 times in Leviticus 23, translated here as ‘appointed feasts’. This word is used many times in Leviticus to refer to the tent of meeting. It refers to an appointment, an assembly, a place of meeting. In Leviticus 23 it is pointing to an appointed meeting time. We also find the phrase ‘holy convocations’ [miqra’ qodesh] 11 times in this chapter; a convocation is a summons or a calling out, a public meeting, reading or rehearsal. 5 times we see the word translated ‘a day of solemn rest’. 10 times the phrase ‘you shall do no work’.

This chapter deals with holy time, time set apart to the LORD, time to cease from the routine, time to rest and reflect, time to gather, to assemble together to remember together.

Outline

1-8 Sabbath, Passover, Unleavened Bread

1-2 intro

3 weekly Sabbath – solemn rest; holy convocation; no work

4-8 Passover and Unleavened Bread

1st day – holy convocation; no ordinary work

7th day – holy convocation; no ordinary work

9-22 Firstfruits and Weeks

9-14 Feast of Firstfruits

15-22 Feast of Weeks [Harvest, Pentecost] – holy convocation; no ordinary work

23-25 Trumpets – solemn rest; memorial; holy convocation; no ordinary work

26-32 Day of Atonement – holy convocation; no work; sabbath of solemn rest

33-44 Booths [Ingathering, Tabernacles]

1st day – holy convocation; no ordinary work; solemn rest

8th day – holy convocation, solemn assembly; no ordinary work; solemn rest

This chapter breaks into two main sections; 1-22, and 23-44; each major section concluding with the phrase “I am YHWH your God.” It further breaks down into five sections, beginning in verses 1, 9, 23, 26, and 33; each beginning with the declaration “the LORD spoke to Moses, saying…” The first section is a reminder of the weekly Sabbath, and gives instructions on the Passover and Feast of Unleavened Bread. The second section addresses the presentation of the Firstfruits during the feast of Unleavened Bread, and the presentation of firstfruits seven weeks or 50 days later. The second half of the chapter deals with the feast of Trumpets, the Day of Atonement, and the Feast of Booths. The first major section, verses 1-22, deal with the Spring Festivals; the second major section deals with the Fall Festivals.

There are seven holy convocations in addition to the weekly Sabbath; four of these are specified as days of solemn rest.

Three of these, The Feast of Unleavened bread, The Feast of Weeks or Harvest, and the Feast of Booths or Ingathering were to be pilgrim festivals.

Deuteronomy 16:16 “Three times a year all your males shall appear before the LORD your God at the place that he will choose: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Booths. They shall not appear before the LORD empty-handed. (cf. Exodus 23:14-17; 34:18-23)

At these three, every male was to come up to the temple.

Weekly Sabbaths

Leviticus 23:1 The LORD spoke to Moses, saying, 2 “Speak to the people of Israel and say to them, These are the appointed feasts of the LORD that you shall proclaim as holy convocations; they are my appointed feasts. 3 “Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, a holy convocation. You shall do no work. It is a Sabbath to the LORD in all your dwelling places.

This is a reminder of the fourth commandment, that as God created all things in six days and then rested to enjoy what he had made, so we are to labor for six days and rest for one. At the beginning of a chapter addressing annual holy days of rest and worship, there is a reminder of the weekly cycle of work and rest. The other feasts are founded on this basic cycle of work and rest. Many of the feasts take on the characteristics of a weekly Sabbath, even if they do not fall on a Saturday. The Sabbath is a solemn day of rest, a holy convocation, a Sabbath to the LORD. Every moment of time is a gift. Some time is to be set aside to enjoy sweet fellowship with our Creator. These sacred times of rest are to be Godward rest, Sabbaths to the LORD. They are to be pervasive. In all your dwelling places, wherever you are, there is to be time set aside for devotion to the LORD.

Passover and Unleavened Bread

Leviticus 23:4 “These are the appointed feasts of the LORD, the holy convocations, which you shall proclaim at the time appointed for them. 5 In the first month, on the fourteenth day of the month at twilight, is the LORD’s Passover. 6 And on the fifteenth day of the same month is the Feast of Unleavened Bread to the LORD; for seven days you shall eat unleavened bread. 7 On the first day you shall have a holy convocation; you shall not do any ordinary work. 8 But you shall present a food offering to the LORD for seven days. On the seventh day is a holy convocation; you shall not do any ordinary work.”

This is a very brief summary of the Passover and the Feast of Unleavened Bread. The origin of these celebrations comes from Exodus 12-13, where God took his people out of slavery in Egypt. A Passover lamb was sacrificed in place of the firstborn son in each home, and the blood was applied to the door to protect those inside from the destroyer. Exodus 12:2 states that at the Exodus, the Lord changed this month, the month of Abib (or Nisan) to be the first month of the year for them. This was the birth of the nation of Israel. “Out of Egypt I called my son” (Hos.11:1; Mt.2:15).

Notice, at twilight on the 14th day the Passover was celebrated. On the following day, the 15th, began the Feast of Unleavened Bread. The leaven was removed on the first day of the Feast, on the day after the Passover was sacrificed. No leaven was to be used for the duration of the feast. The first day and the seventh day of the feast were to be holy convocations.

Firstfruits

Leviticus 23:9 And the LORD spoke to Moses, saying, 10 “Speak to the people of Israel and say to them, When you come into the land that I give you and reap its harvest, you shall bring the sheaf of the firstfruits of your harvest to the priest, 11 and he shall wave the sheaf before the LORD, so that you may be accepted. On the day after the Sabbath the priest shall wave it. 12 And on the day when you wave the sheaf, you shall offer a male lamb a year old without blemish as a burnt offering to the LORD. 13 And the grain offering with it shall be two tenths of an ephah of fine flour mixed with oil, a food offering to the LORD with a pleasing aroma, and the drink offering with it shall be of wine, a fourth of a hin. 14 And you shall eat neither bread nor grain parched or fresh until this same day, until you have brought the offering of your God: it is a statute forever throughout your generations in all your dwellings.

There is some debate as to exactly when the firstfruits was presented. Most likely, it was on the day after the Sabbath during the feast of Unleavened Bread. So if Passover fell on Friday, then the Sabbath, Saturday, would be the first day of the Feast of Unleavened Bread. On Sunday, the day after the Sabbath, the Firstfruits would be presented. This would be the first barley harvest, in March or April. Nothing of the new harvest was to be eaten until this presentation of the Firstfruits was made to the LORD. This was a very tangible reminder that everything belonged to the LORD, and every good thing came from him. The Firstfruits was the first portion of the new spring harvest, a promise of more of the harvest to come.

Weeks [Harvest, Pentecost]

Leviticus 23:15 “You shall count seven full weeks from the day after the Sabbath, from the day that you brought the sheaf of the wave offering. 16 You shall count fifty days to the day after the seventh Sabbath. Then you shall present a grain offering of new grain to the LORD. 17 You shall bring from your dwelling places two loaves of bread to be waved, made of two tenths of an ephah. They shall be of fine flour, and they shall be baked with leaven, as firstfruits to the LORD. 18 And you shall present with the bread seven lambs a year old without blemish, and one bull from the herd and two rams. They shall be a burnt offering to the LORD, with their grain offering and their drink offerings, a food offering with a pleasing aroma to the LORD. 19 And you shall offer one male goat for a sin offering, and two male lambs a year old as a sacrifice of peace offerings. 20 And the priest shall wave them with the bread of the firstfruits as a wave offering before the LORD, with the two lambs. They shall be holy to the LORD for the priest. 21 And you shall make a proclamation on the same day. You shall hold a holy convocation. You shall not do any ordinary work. It is a statute forever in all your dwelling places throughout your generations.

The Feast of Weeks was calculated 7 weeks or 50 days after the Sunday of Firstfruits. This would fall on a Sunday in late May or early June, and coincide with the firstfruits of the wheat harvest. This is the only feast where leavened bread was permitted. Jewish tradition connects this feast to the giving of the Law on Mount Sinai, 50 days after the Exodus from Egypt.

Pointing Back and Forward

These feasts would be annual reminders that God is the source of every good thing. This year, we are again dependent on God’s provision for our needs. It is he that causes crops to grow. These feasts would also be memorials of God’s past faithfulness. God decisively delivered his people out of bondage and into relationship with him. He faithfully provided bread from heaven throughout the wilderness wanderings, even in the midst of the disobedience and grumbling of the people. When Israel entered the promised land, they enjoyed the produce from a land they had not worked. Feasts are memorials of God’s past and present faithfulness. But there is a future aspect to these feasts. They were pointers to something to come. Just as we have seen that the Levitical sacrificial system was a shadow of good things to come, pointing to Jesus, so the calendar of feasts was a shadow, drawing our attention to the fulfillment in Jesus.

When John saw Jesus approaching, he cried out

John 1:29 The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!

Paul says in 1 Corinthians 5

1 Corinthians 5:7 Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed.

Jesus Christ is our Passover Lamb. Jesus was crucified on Passover. It is important to remember that the sacrifice was killed before the leaven was cleansed. Leaven is a symbol of sin.

1 Corinthians 5:8 Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.

We do not attempt to clean ourselves up in order to be rescued by Jesus. We begin to cleanse out the old leaven becaus Christ our Passover Lamb has been sacrificed. Sin has been put away by his crucifixion (Heb.9:26). “…the LORD has laid on him the iniquity of us all” (Is.53:6). Jesus’ body rested in the grave on the first day of the feast of unleavened bread. But on the day after the Sabbath, on Sunday Morning, he was presented alive!

1 Corinthians 15:20 But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep.

On the day the first of the barley harvest was presented to the Priests in the temple, Jesus presented himself alive. Over the next 40 days, he presented himself alive to many witnesses. After 40 days, he ascended to the right hand of his Father in heaven. And ten days later, 50 days after his resurrection,

Acts 2:1 When the day of Pentecost arrived, they were all together in one place. 2 And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. 3 And divided tongues as of fire appeared to them and rested on each one of them. 4 And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.

On the feast of Weeks, when the Firstfruits of the wheat harvest were presented in the temple, the Lord poured out his Spirit on his followers, and the church was born. On the day commemorating the giving of the Law on Sinai, the Spirit was given to the believers gathered in Jerusalem, the fulfillment of the New Covenant promises.

We may wonder why the section from chapter 19 on regulations for harvesting is appended again here in Leviticus 23.

Leviticus 23:22 “And when you reap the harvest of your land, you shall not reap your field right up to its edge, nor shall you gather the gleanings after your harvest. You shall leave them for the poor and for the sojourner: I am the LORD your God.”

But it seems appropriate that in the context of the church, where Jew and Gentile are united in one body through the gospel, there would be some mention of blessings extended to the foreigners, the outsiders.

Leaven

It is interesting to remember that Pentecost, the Feast of Weeks, was the one feast where leavened bread was permitted. Leaven puffs up, picturing pride, and as such it was not permitted on the altar. In Matthew 13, Jesus told a series of parables describing what the kingdom would be like. He compared it to a man who sowed good seed in his field, but while his servants were sleeping an enemy sowed weeds among the wheat. Both were allowed to grow together until the harvest. He likened it to a mustard seed which grew abnormally large and provided a refuge for the evil birds of the air. Then he compared it to leaven that a woman hid in three measures of flour. He compared it to a field which was purchased in order to obtain the treasure hidden there. He compared it to a net which gathered fish of every kind, later to be sorted out, good from bad. Jesus taught that the kingdom of heaven is a mixed bag. There would be the good, genuine wheat, good fish, a treasure; but there would be also bad, weeds, bad fish, room even for the agents of the evil one to be at home within its expanding branches. Jesus taught that these would be allowed to grow together, but they would be sorted out at the end of the age. Jesus is telling us tha the church is leavened. It is mixed. There is good together with the bad. There will be true believers, and there will be false professors. Among Jesus’ own twelve, there was a Judas. It is not our job to sort them all out. Jesus is fully capable of doing that. It is our job to ‘examine yourselves to see whether you are in the faith’ (2Cor.13:5); and to ‘keep a close watch on yourself and on the teaching‘ (1Tim.4:16). It is our job to ‘strive for peace with everyone, and for the holiness without which no one will see the Lord’ (Heb.12:14). It is our job to live in such a way ‘that they may see your good works and give glory to your Father who is in heaven’ (Mt.5:16). It is even our job to ‘purge the evil person from among you’ (1Cor.5:12). It is our job to ‘pray earnestly to the Lord of the harvest to send out laborers into his harvest’ (Mt.9:38). And to trust the Lord that even some who smell a lot like bad fish would experience the transformational work of the Spirit and become new creations before the end. Among Jesus’ disciples there was also a Peter, who was told ‘get behind me Satan’ (Mt.16:23); who denied Jesus 3 times, who went on tobe restored, and to ‘feed my sheep’ (Jn.21:17).

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

March 1, 2017 Posted by | Leviticus, podcast | , , , , , , , , , , , , , , , , , , , , | Leave a comment

Leviticus 14:1-32; Cleansed!

09/04 Leviticus 14:1-32; Cleansed!; Audio available at: http://www.ephraimbible.org/Sermons/20160904_leviticus-14_1-32.mp3

Completely Leprous and Clean (13:12-13)

Last week we looked at Leviticus 13, a chapter that describes in gross detail different kinds of skin disease, and how to identify if it is the kind of disease that makes one unclean and cuts one off from the community. Common characteristics of skin conditions that were considered unclean were those that appeared to be deeper than the skin, symptoms of a deeper problem, and those that spread, that didn’t go away or continued to get worse over time. One curious case that we didn’t look at in detail is in Leviticus 13:12-13.

Leviticus 13:12 And if the leprous disease breaks out in the skin, so that the leprous disease covers all the skin of the diseased person from head to foot, so far as the priest can see, 13 then the priest shall look, and if the leprous disease has covered all his body, he shall pronounce him clean of the disease; it has all turned white, and he is clean.

How is it that when the disease breaks out and covers every inch of his flesh, he is clean? Isn’t that a clear case of ‘unclean’? Is that a typo? If a person cannot point to even one patch of healthy skin, that would seem to make him wholly unclean, but rather the verdict is ‘clean’ and he is welcomed into the community and into the sanctuary. This seems “a complete paradox to all save those who understand God’s mode of dealing with sinners” [CHM p.363]. C.H.Spurgeon said:

How many there are, who, as they come up here, are ready to confess that they have done many things which are wrong, but they say, “though we have done much which we cannot justify, yet there have been many good actions which might almost counterbalance the sin. Have we not been charitable to the poor, have we not sought to instruct the ignorant, to help those that are out of the way? We have some sins, we do confess, but there is much at the bottom which is still right and good and we therefore hope that we shall be delivered.”

“I do not know,” said Martin Luther, “when men will ever believe that text in which it is written Christ died for our sins. They will think that Christ died for our righteousness, whereas He died for our sins. Christ had no eye to our goodness when He came to save us, but to our badness.” A physician, when he comes to my house, has not an eye to my present health. He does not come there because I am healthy, but because I am sick and the more sick I am, the more call for the physician’s skill and the more argument does my sickness yield why he should exercise all his craft and use his best medicines on my behalf. Your only plea with Christ is your guilt. Use it, Sinner, use it as David did when he said, “Lord have mercy upon my iniquity, for it is great!” If he had said “Have mercy upon my iniquity, for it is little,” he would have been a legalist and would have missed his mark. But when he said, “Have mercy, for it is great!” he understood the Gospel riddle—that strange paradox at which Pharisees always kick and which worldlings always hate—the glorious fact that Jesus Christ came into the world “not to call the righteous, but sinners, to repentance.” [C.H.Spurgeon, The Cleansing of the Leper, no.353, Dec. 30, 1860]

Andrew Bonar writes “Is it not when a soul is fully sensible of entire corruption, …that salvation is nearest? A complete Saviour for a complete sinner?” [Bonar, p.234].

Consequences of Leprous Skin Diseases

Remember, the consequences of being pronounced unclean.

Leviticus 13:45 “The leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, ‘Unclean, unclean.’ 46 He shall remain unclean as long as he has the disease. He is unclean. He shall live alone. His dwelling shall be outside the camp.

And remember, there was little hope for the one pronounced unclean. The procedure for making that declaration was not hasty or subjective, but when it happened, it was devastating. Separation from family, from friends, from society, from the worshiping community. It was a living death. That makes it so surprising when we get to chapter 14

Leviticus 14:1 The LORD spoke to Moses, saying, 2 “This shall be the law of the leprous person for the day of his cleansing. He shall be brought to the priest, 3 and the priest shall go out of the camp, and the priest shall look. Then, if the case of leprous disease is healed in the leprous person,

Leviticus 14 gives instructions for the day of his cleansing, when he is healed. Wait, what? We skipped a chapter. How did the leper get healed? What did he do? What treatments did he undergo? What medication did he take? Last chapter he is kicked out of the community, forced to live alone, to wear the label and declare himself unclean to anyone who would come near. Now he is healed. Did I miss something? If you are the one being declared unclean, don’t you want to know what you have to do to get healed? Don’t tell me what kind of ceremony I go through after I get healed, I want to know how I get healed. Leviticus has no cure. Leviticus identifies the problem. There is in fact nothing proscribed for the leprous person to do. The only thing a leper can accomplish on his own is making everything he touches unclean. In this passage describing the ceremony for pronouncing the leper clean, he is not the doer. Things are being done to and for him. He shall be brought to the priest. The priest shall go out of the camp. Notice, the diseased person has been excluded from the community, and is not permitted to seek out the priest himself. He is not permitted to enter the camp. The priest must go out to him. Remember, we are Christians, looking for glimpses of Jesus in Leviticus, because it is all about Jesus! Jesus our great High Priest does not remain in glory waiting for us to make our way to him. He comes to us when we are outsiders.

The Ceremony

Leviticus 14:4 the priest shall command them to take for him who is to be cleansed two live clean birds and cedarwood and scarlet yarn and hyssop. 5 And the priest shall command them to kill one of the birds in an earthenware vessel over fresh water. 6 He shall take the live bird with the cedarwood and the scarlet yarn and the hyssop, and dip them and the live bird in the blood of the bird that was killed over the fresh water. 7 And he shall sprinkle it seven times on him who is to be cleansed of the leprous disease. Then he shall pronounce him clean and shall let the living bird go into the open field.

This is one of the most elaborate rituals in the Old Testament. It has some similarities to Numbers 19, where we find rituals for cleansing those who have come in contact with a grave or a dead body. That ceremony also uses cedarwood, scarlet yarn, hyssop, and living water. This connection to another ritual that purifies from contact with death makes sense, because the diseased person who is declared unclean is living in a state of separation as if he were dead. Why these things?

Possibly cedarwood because it is durable and long lasting. King Solomon “spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall” (1 Ki.4:33) as a way to refer inclusively to all plants from the greatest to the least.

A scarlet cord marked out Rahab and her house for deliverance in the destruction of Jericho. Scarlet yarn was used extensively in the construction of the tabernacle, and the uniforms for the priests, so it would be a connection with the sanctuary.

Hyssop was a plant used in the Passover to paint blood on the doorposts of the Hebrew homes. It was used in the covenant making ceremony at the foot of Mt. Sinai to sprinkle the people with blood (Ex.24; cf. Heb.9:19). In David’s prayer of confession in Psalm 51 he prays:

Psalms 51:7 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.

Hyssop was used as a sponge to extend the sour wine to Jesus on the cross (Jn.19:29).

Fresh water, literally living water was water that had not been stagnant. Jesus referred to himself as the source of living water (Jn.4:10-11, 7:38).

The earthenware vessel, or clay pot was an ordinary container, basically made out of dirt. 2 Corinthians 4:7 speaks of holding a treasure in jars of clay as a way to describe the dust to dust frailty of our human existence.

I find this ceremony a bit funny. It reminds me a bit of some of the things my brother did to me when I was younger. “hey Rodney, hold these two wires… Stand right here on this X and pull this string… Hold this while I light the fuse”. Something tells me this is not going to end well. So you take these two live birds, and some red string, and a piece of wood, and a plant, and a bucked of water. And you kill one of the birds over the bucket and don’t forget to hold on to the live bird. Have you ever killed a bird? That’s messy! But don’t let go of the live bird. Now dip all the stuff in the bloody water. Yes, the live bird too. It’ll be fine. Now use the plant to sprinkle blood all over the guy, but keep holding on to the live bird that you dipped in the blood. Now take the live bird, make sure it’s really wet and bloody and let it go…

But even in this strange ritual we can see a picture of Jesus. Living water in a clay pot. Two birds; one clearly representing death, the other possibly picturing resurrection? Blood applied to a diseased person to declare him whole. Remember, all this is done to for the leper, and to the leper. He is not doing anything. He is passive. At the end of this he is pronounced clean.

Washing and Shaving

After he is declared clean, the person being cleansed becomes more involved in the ceremony. Up to this point he could do nothing. Now that he is declared clean he becomes an active participant in the ceremony.

Leviticus 14:8 And he who is to be cleansed shall wash his clothes and shave off all his hair and bathe himself in water, and he shall be clean. And after that he may come into the camp, but live outside his tent seven days. 9 And on the seventh day he shall shave off all his hair from his head, his beard, and his eyebrows. He shall shave off all his hair, and then he shall wash his clothes and bathe his body in water, and he shall be clean.

There is a seven day process that includes laundry, shaving and bathing, and returning to the camp, but not going home yet. Shaving is often a sign of mourning or humiliation. Have you ever seen someone who shaved – all their hair – even their eyebrows? This would be especially shocking in a culture that is not to trim the corners of your beard. A man who shaved his beard and every bit of hair off his body would look a little like a newborn baby. Could this be a picture of new life after death, a new birth of sorts? Jesus said ‘you must be born again.’

The Eighth Day

Leviticus 14:10 “And on the eighth day he shall take two male lambs without blemish, and one ewe lamb a year old without blemish, and a grain offering of three tenths of an ephah of fine flour mixed with oil, and one log of oil. 11 And the priest who cleanses him shall set the man who is to be cleansed and these things before the LORD, at the entrance of the tent of meeting. 12 And the priest shall take one of the male lambs and offer it for a guilt offering, along with the log of oil, and wave them for a wave offering before the LORD. 13 And he shall kill the lamb in the place where they kill the sin offering and the burnt offering, in the place of the sanctuary. For the guilt offering, like the sin offering, belongs to the priest; it is most holy.

The eighth day is a day is a day of new beginnings. The former leper is now welcomed back in the camp, but not yet into his own home. First he must come before the Lord. The former leper who was excluded from the community is now brought in before the Lord at the entrance to the tent of meeting. The first sacrifice is a guilt offering, which we learned from Leviticus 5 makes restitution for an unintentional sin against the holy things of the Lord. We were created to bear the image of God and declare his glory, but the leprous skin disease has distorted the image of God in him. He must offer first a guilt offering. But this guilt offering is unique.

Leviticus 14:14 The priest shall take some of the blood of the guilt offering, and the priest shall put it on the lobe of the right ear of him who is to be cleansed and on the thumb of his right hand and on the big toe of his right foot. 15 Then the priest shall take some of the log of oil and pour it into the palm of his own left hand 16 and dip his right finger in the oil that is in his left hand and sprinkle some oil with his finger seven times before the LORD. 17 And some of the oil that remains in his hand the priest shall put on the lobe of the right ear of him who is to be cleansed and on the thumb of his right hand and on the big toe of his right foot, on top of the blood of the guilt offering. 18 And the rest of the oil that is in the priest’s hand he shall put on the head of him who is to be cleansed.

This is similar to the ordination offering for the priests, from which some of the blood was applied to different body parts to cleanse their ears from listening to lies and slander, to cleanse their hands from doing wrong, to cleanse their feet from walking away from the Lord. The former leper was then anointed with oil on these same body parts, to set apart his ears to hear the words of the Lord, to do what he commands, to walk in his ways. He was anointed with the oil of gladness, free again to enjoy God’s presence.

Leviticus 14:18 …Then the priest shall make atonement for him before the LORD. 19 The priest shall offer the sin offering, to make atonement for him who is to be cleansed from his uncleanness. And afterward he shall kill the burnt offering. 20 And the priest shall offer the burnt offering and the grain offering on the altar. Thus the priest shall make atonement for him, and he shall be clean.

These are the regular offerings made in the tabernacle or temple. The final 12 verses repeat the eighth day ritual for a leper who cannot afford three lambs. He can substitute pigeons or doves for two of the lambs, but the guilt offering must still be a lamb. The former leper is now fully welcomed back into fellowship with God and with other members of the community. He now no longer carries the stigma of unclean. Atonement has been made and he is clean.

Jesus and Leprosy

Jesus’ interaction with a leper is recorded in Matthew 8, Mark 1 and Luke 5.

Luke 5:12 While he was in one of the cities, there came a man full of leprosy. And when he saw Jesus, he fell on his face and begged him, “Lord, if you will, you can make me clean.” 13 And Jesus stretched out his hand and touched him, saying, “I will; be clean.” And immediately the leprosy left him. 14 And he charged him to tell no one, but “go and show yourself to the priest, and make an offering for your cleansing, as Moses commanded, for a proof to them.” (cf. Matthew 8:2-4; Mark 1:40-45)

Remember, the priests had the responsibility to inspect and determine if a person was clean or unclean. They had no power to heal. This leper, full of leprosy, knowing his desperate need, entered a city to find Jesus. He recognized in Jesus something more than the priests. Jesus could heal. Jesus touched this diseased man, and with a word he immediately healed him. A man full of leprosy was transformed instantly. And then Jesus commands him to go get Leviticus 14 done. Go show yourself to the priests make the offering for your cleansing as a proof to them. As a witness, as a testimony to the unbelieving priests. I can just imagine a priest coming back from this encounter. ‘Where have you been, and what happened to you?’ He’s completely splattered in blood, and has a bit of a stunned look on his face. ‘You know that Leviticus 14 thing? Oh, you mean with the birds and the string and the wood and the water? Yeah… Wait, that’s for cleansing a leper… Yeah…’ They may have never used Leviticus 14 before. What is this a testimony of? When John sent disciples to ask Jesus ‘are you the one who is to come, or should we look for another?’

Luke 7:22 And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. 23 And blessed is the one who is not offended by me.”

Cleansing of lepers was a sign that God had come down and the messianic age was unfolding. The system that could merely identify problems without offering any cure was coming to an end. The one who could get to the root of the problem and heal was now on the scene. Jesus is both all-powerful and full of compassion. He is both able and willing to heal. If you will come to Jesus acknowledging that ‘in me, that is, in my flesh dwells no good thing’ (Romans 7:18)

If you will repent of your dead works and believe in Jesus (Heb.6:1), if you will fall on your face and beg him ‘Lord, only you can make me clean’, Jesus will stretch out his hand and touch you right where you are, as you are, in all your filth and uncleanness, and even today, based on his finished work, he will say ‘I will, be clean’.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

September 6, 2016 Posted by | Leviticus | , , , , , , , , , , , , , , | Leave a comment

Leviticus 7:11-38; Eating The Peace Offering

07/03 Leviticus 7:11-38; Eating The Peace Offering; Audio available at: http://www.ephraimbible.org/Sermons/20160703_leviticus-7_11-38.mp3

Leviticus chapter 7 deals again with the peace or fellowship offering that was introduced in chapter 3. In chapter 3, it was the third of the 5 offerings, listed as the last of the three voluntary offerings which were a pleasing aroma to the Lord. Here in chapter 7, the peace offering is moved to the final place, and other general instructions are included. Leviticus 3 gave detailed instructions to the worshiper on the peace offering. It gave instructions on which animals were acceptable, how they were to be prepared, what was to be done with the blood, and what parts were to be offered on the altar. The peace offering was an offering ‘to the LORD’ (3:3, 5, 6, 9, 11, 14), and Chapter 3 said that it was a ‘pleasing aroma to the LORD’ (3:5, 16). This language of ‘pleasing aroma’ is missing from chapter 7. Chapter 3 was entirely Godward, it focused on this offering as an offering to please the LORD. Chapter 7 comes at it from the perspective of the offerer and the priests. What is to be done with the rest of the offering? What accompanies the offering? What occasions might prompt a peace or fellowship offering?

Lord, surprise us once again with the relevance of your Word. May our hearts be penetrated by the power of your truth. Let us learn and grow from this ancient book that was breathed out by you, which you promised that not the smallest part of a letter would pass away until all of it is fulfilled. Open our eyes to see the fulfillment of your law in Jesus!

Eating the Offering

Leviticus 7:11 “And this is the law of the sacrifice of peace offerings that one may offer to the LORD. 12 If he offers it for a thanksgiving, then he shall offer with the thanksgiving sacrifice unleavened loaves mixed with oil, unleavened wafers smeared with oil, and loaves of fine flour well mixed with oil. 13 With the sacrifice of his peace offerings for thanksgiving he shall bring his offering with loaves of leavened bread. 14 And from it he shall offer one loaf from each offering, as a gift to the LORD. It shall belong to the priest who throws the blood of the peace offerings. 15 And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten on the day of his offering. He shall not leave any of it until the morning. 16 But if the sacrifice of his offering is a vow offering or a freewill offering, it shall be eaten on the day that he offers his sacrifice, and on the next day what remains of it shall be eaten. 17 But what remains of the flesh of the sacrifice on the third day shall be burned up with fire. 18 If any of the flesh of the sacrifice of his peace offering is eaten on the third day, he who offers it shall not be accepted, neither shall it be credited to him. It is tainted, and he who eats of it shall bear his iniquity. 19 “Flesh that touches any unclean thing shall not be eaten. It shall be burned up with fire. All who are clean may eat flesh, 20 but the person who eats of the flesh of the sacrifice of the LORD’s peace offerings while an uncleanness is on him, that person shall be cut off from his people. 21 And if anyone touches an unclean thing, whether human uncleanness or an unclean beast or any unclean detestable creature, and then eats some flesh from the sacrifice of the LORD’s peace offerings, that person shall be cut off from his people.”

One of the main things we notice about this offering is how much of this sacrifice was to be eaten. In chapter 3 there was no mention of any bread products. Remember, the peace offering was an animal sacrifice. But here we see that it is to be accompanied by three different kinds of bread; unleavened loaves mixed with oil, unleavened wafers smeared with oil, and leavened loaves of fine flour well mixed with oil. This also is surprising, because in 2:11 we were told that “no grain offering that you bring to the Lord shall be made with leaven”. In chapter 2 leaven is allowed in the offering of firstfruits, but it is never to be burnt on the altar (2:12). But this is the peace or fellowship offering. Why is leaven specifically commanded to be included here? I’m going to leave this question hanging for now, and we will come back to it later.

One loaf from each offering was to be brought as a gift to the LORD, but it went to the priest who was officiating to supply his need. We are not told what was to be done with the rest of the loaves, but we could speculate, based on the rest of the passage, that they were given back to the worshiper as food.

The Third Day

It is carefully specified what happens to the rest of the animal. Its flesh is to be eaten by the worshiper. If the peace offering is an offering of thanksgiving, the animal is to be eaten the same day; none of it is to be left until morning. If the peace offering is a vow or freewill offering, it is to be eaten on the same day or the next day, but any meat left until the third day must be burned. This of course had a simple health reason; without refrigeration, meat would begin to spoil and not be safe to eat on the third day. But there may also be a picture here. We are told in Paul’s presentation of the gospel message in 1 Corinthians 15 that Jesus

1 Corinthians 15:4 …that he was raised on the third day in accordance with the Scriptures,

But you will not find a clear prophecy in the Old Testament that the Messiah would be raised on the third day. But it is said that his third day resurrection is ‘in accordance with the Scriptures. Psalm 16 is quoted twice by the Apostles in Acts (2:27; 13:35) and applied to the resurrection of Jesus .

Psalm 16:10 For you will not abandon my soul to Sheol, or let your holy one see corruption. 11 You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore.

If we link this statement by the Psalmist that the Father would not let his holy one see corruption with this statement that flesh left till the third day is tainted or becomes an abomination, we could draw the conclusion that Jesus must be raised on the third day. We learn from John 11 that Lazarus was expected to stink because he had been dead four days.

Offerings Taken Home

It is also worth noting what is missing from the instructions here. It was stated about the priests portion of the grain, the sin and the guilt offerings that it must be eaten in a holy place. This is not said of the peace offering. Apparently the peace offering may be taken outside the Lord’s courtyard. Meat from a vow or freewill offering that is eaten the second day would likely be eaten on the journey or at home. This explains the further regulations about sacrificial meat not coming in contact with anything unclean. Nothing unclean was allowed in the tabernacle. But if meat that had been offered as a sacrifice was brought outside, it must be carefully handled so that which is holy would not come into contact with that which is unclean. An unclean person can be cleansed by the appropriate sacrifice, and then have access to the holy, but for someone who is unclean to come uncleansed in to contact with the holy would mean death. But anyone who is clean, even those who did not participate in the offering, may eat of it.

The Severity of Holiness

There is serious consequences for not treating the holy things as holy. The language is severe. ‘He shall not be accepted,’ ‘it shall not be credited to him,’ ‘he shall bear his iniquity,’ ‘that person shall be cut off from his people.’ God is merciful. He desires to dwell with his people. But he must be treated as holy. His instructions must be heeded. For anyone to say ‘I know God says this, but…’ is a very dangerous thing.

Eat No Fat or Blood

Leviticus 7:22 The LORD spoke to Moses, saying, 23 “Speak to the people of Israel, saying, You shall eat no fat, of ox or sheep or goat. 24 The fat of an animal that dies of itself and the fat of one that is torn by beasts may be put to any other use, but on no account shall you eat it. 25 For every person who eats of the fat of an animal of which a food offering may be made to the LORD shall be cut off from his people. 26 Moreover, you shall eat no blood whatever, whether of fowl or of animal, in any of your dwelling places. 27 Whoever eats any blood, that person shall be cut off from his people.”

It makes sense in the context of what portion of the sacrifice may be eaten by the worshiper to include this general prohibition against eating any fat or blood. “All the fat is the LORD’s” (Lev.3:16). The fat of animals that were not offered in sacrifice may be used for other purposes, but it may not be eaten. No blood is to be eaten, because “I have given it for you on the altar to make atonement for your souls” (Lev.17:11). The consequences for disobedience is severe.

The Priests Portion

Leviticus 7:28 The LORD spoke to Moses, saying, 29 “Speak to the people of Israel, saying, Whoever offers the sacrifice of his peace offerings to the LORD shall bring his offering to the LORD from the sacrifice of his peace offerings. 30 His own hands shall bring the LORD’s food offerings. He shall bring the fat with the breast, that the breast may be waved as a wave offering before the LORD. 31 The priest shall burn the fat on the altar, but the breast shall be for Aaron and his sons. 32 And the right thigh you shall give to the priest as a contribution from the sacrifice of your peace offerings. 33 Whoever among the sons of Aaron offers the blood of the peace offerings and the fat shall have the right thigh for a portion. 34 For the breast that is waved and the thigh that is contributed I have taken from the people of Israel, out of the sacrifices of their peace offerings, and have given them to Aaron the priest and to his sons, as a perpetual due from the people of Israel. 35 This is the portion of Aaron and of his sons from the LORD’s food offerings, from the day they were presented to serve as priests of the LORD. 36 The LORD commanded this to be given them by the people of Israel, from the day that he anointed them. It is a perpetual due throughout their generations.”

Notice in this section the necessity for hands-on personal worship. A wealthy person cannot send his servant to bring an offering on his behalf to the tabernacle. He must go himself. His own hands shall bring it. And this is a messy labor intensive operation, slaughtering, cleaning, and butchering an animal. The fat is burned on the altar. The breast is shared among the priests for food. The right thigh goes to the officiating priest. God is emphatic “that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings” (1 Cor. 9:13). God uses the first person “I,”

34 …I have taken from the people of Israel, out of the sacrifices of their peace offerings, and have given them to Aaron the priest and to his sons, as a perpetual due from the people of Israel. 35 This is the portion of Aaron and of his sons from the LORD’s food offerings, from the day they were presented to serve as priests of the LORD. 36 The LORD commanded this to be given them by the people of Israel, from the day that he anointed them. It is a perpetual due throughout their generations.”

This is strong emphatic repetitive language. God is serious about ‘the laborer deserving his wages’ (Luke 10:7). The worker is worthy of his hire, but do not give your minister your heart, your deepest affections. Chapter 3 was very specific. The fat covering the entrails, the two kidneys and the fat that is on them, the long lobe of the liver, the choicest and best parts, the seat of one’s very self, the mind, emotions and will, belong to God alone. Your innermost being must be devoted to God alone. Too often the middle-man becomes the focal point. People talk too much about their favorite preacher and too little about Jesus!

1 Corinthians 3:5 What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each.

2 Corinthians 4:5 For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake.

Yes support your local church! By all means pray for your pastor. He needs it! But keep your focus on Jesus! Give all your affections to Jesus!

Summary Statement

Leviticus 7:37 This is the law of the burnt offering, of the grain offering, of the sin offering, of the guilt offering, of the ordination offering, and of the peace offering, 38 which the LORD commanded Moses on Mount Sinai, on the day that he commanded the people of Israel to bring their offerings to the LORD, in the wilderness of Sinai.

This is a concluding statement of the first seven chapters of Leviticus. This connects the regulations here to the historical context. God delivered this directly to Moses on Mount Sinai after the Exodus out of Egypt. These are the very words of God. One thing interesting to note is that we have looked at the burnt, grain, sin,guilt and peace offerings, but the ordination offering is mentioned here for the first time in Leviticus. It will appear 5 times in the next chapter, and it appeared five times in Exodus 29, another chapter dealing with the consecration of the priests. The ordination was hinted at in the special grain offering of the priests in 6:19-23. So these verses bring to a close the section dealing with the offerings and they introduce the next section of Leviticus, dealing with the ordination of the priests.

Fellowship

As we wrap up today, I want to take a step back and look at the bigger picture of the peace or fellowship offering. Each offering points to Jesus in a specific way. The peace offering does not take away our guilt over specific sins; the sin and guilt offerings do that. The peace offering does not deal with our sin nature and present ourselves completely to God; the whole burnt offering does that. Now that we have received forgiveness, the peace offering does not make acceptable to God the work of our hands; that is the picture of the grain offering. What does the peace or fellowship offering teach us?

Romans 5:1 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.

The peace offering is a voluntary response to grace. We have experienced something we did not earn, something we do not deserve. We have been forgiven! Our debt has been paid! We are released from guilt and shame. We have been declared righteous by the Judge of all the earth. Our most inward affections are now directed toward God the source of all grace. This is the only sacrifice in which the worshiper partakes of the sacrifice. This offering is a shared meal in God’s presence. It is a feast in the courtyard of the LORD who has done great things for me!

Psalm 69:30 I will praise the name of God with a song; I will magnify him with thanksgiving.

Psalm 100:4 Enter his gates with thanksgiving, and his courts with praise! Give thanks to him; bless his name!

Psalm 107:21 Let them thank the LORD for his steadfast love, for his wondrous works to the children of man! 22 And let them offer sacrifices of thanksgiving, and tell of his deeds in songs of joy!

Why is leaven included in this offering? Leaven puffs up, and it is usually a symbol of sin and pride that puffs up. But in the sin and guilt offerings our sin has been decisively dealt with. In the whole burnt offering all of self has been placed on the altar. Our works are now motivated and sanctified by the Holy Spirit, acceptable to God through Jesus Christ. And in response, we are filled to overflowing, puffed up, not with pride, but filled with a fullness of joy that is uncontainable! In Deuteronomy 16, unleavened bread is called ‘bread of affliction’. Leaven is that which ferments and bubbles up and overflows.

Jesus came eating and drinking, and when he was questioned,

Luke 5:34 And Jesus said to them, “Can you make wedding guests fast while the bridegroom is with them?

… 37 And no one puts new wine into old wineskins. If he does, the new wine will burst the skins and it will be spilled, and the skins will be destroyed. 38 But new wine must be put into fresh wineskins.

Are you today enjoying your blood-bought fellowship with God? Are your deepest affections fixed on God? Does your heart uncontainably overflow as you enter his courts with praise and thanksgiving?

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

July 5, 2016 Posted by | Leviticus, podcast | , , , , , , , , , , , | Leave a comment

Names of Jesus

03/27 Names of Jesus; Audio available at: http://www.ephraimbible.org/Sermons/20160327_names-of-jesus.mp3

This is Resurrection Sunday. It is a day to celebrate Jesus, the victory Jesus accomplished on the cross, the triumph of the empty tomb. As we have been studying who God is, and last week we looked at some of the names of God, I thought it would be fitting this week to look at some of the names of Jesus. Who is Jesus? This is such an important question. This is an eternity altering question. Who is Jesus? Paul warned in 2 Corinthians 11:4 of those who preach another Jesus, a different spirit, a different gospel. Jesus himself warned of false christs who would lead others astray (Mt.24:24; Mk.13:22). We want to know Jesus, Jesus as he really is, as he reveals himself to be. One way to learn about Jesus is to look at the names he is given. There are something like 200 names and titles given to Jesus in the Scriptures. We will only scratch the surface of who Jesus is today, but it is my prayer that by looking at Jesus, we will deepen in our affection and appreciation and worship of him.

The Word, The Only Son, Immanuel

At the beginning of John’s gospel, Jesus is introduced to us by a different name.

John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through him, and without him was not any thing made that was made. 4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it.

Jesus is the Word. The Word, The Logos, the Divine expression, divine reason. Before anything was made, Jesus the Word was in the beginning with God. He was distinct from God, in relationship with God the Father; ‘the Word was with God.’ And Jesus is of the same Divine nature as his Father; ‘the Word was God.’ Jesus, the Word, is the Creator of all that is. Jesus the Word has life in himself; he is the living one.

John continues in verse 14:

John 1:14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. …18 No one has ever seen God; the only God, who is at the Father’s side, he has made him known.

Jesus the Word was not flesh. He was invisible Spirit from all eternity with his Father. He became flesh at a moment in history and dwelt among us. He became human. He is the only God who is at his Father’s side. He is the Word, the self-expression of God. Jesus is the one who makes God known.

The Only Son [μονογενής]

Jesus is the only Son from the Father. Jesus has an exclusive unique relationship with his Father. The word in John 1:14 and 18, and John 3:16 and 18, as well as 1 John 4:9 is μονογενής the only Son, or only begotten, the one and only, the unique Son. John 3:16 says:

John 3:16 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. 18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.

1 John 4:9 says

1 John 4:9 In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him.

Jesus is the μονογενής, the one and only. He is the Son, in unique, eternal, and unparalleled relationship with his Father.

Immanuel – God With Us

In Matthew 1 we find another name, this one drawn from the prophecy of Isaiah 7:14

Matthew 1:23 “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel(which means, God with us).

Jesus is the virgin born Son, and his name is Immanuel, God with us.

Alpha and Omega

In Revelation 22, when Jesus says he is coming soon, he claims:

Revelation 22:13 I am the Alpha and the Omega, the first and the last, the beginning and the end.”

Jesus is the Alpha and Omega, or the A to Z, in the words of Isaiah 43:10 “Before me no god was formed, nor shall there be any after me.” and 44:6 “I am the first and I am the last; besides me there is no god.”

These names speak of who Jesus is, his nature, his essence. He is the Word who was with God and was God, the Creator, the Eternal One, the Alpha and Omega, the One and Only Unique Son of the Father, Immanuel, God with us.

Anointed, Messiah, Christ

Psalm 2 tells us of YHWH, the Lord, and his Anointed.

Psalm 2:2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, … (cf. Acts 4:26)

In Acts 4 the disciples apply this title, the Anointed, to Jesus. In Hebrew this is Meshiak, or Messiah. In Isaiah 61, we see the verbal form of this word:

Isaiah 61:1 The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; (cf. Luke 4:18)

Jesus applies this Scripture to himself in Luke 4. In John 1, when Andrew persuades his brother Simon to follow Jesus, he says “We have found the Messiah (which means Christ)” (Jn.1:41). When Jesus is speaking to the woman in Samaria,

John 4:25 The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” 26 Jesus said to her, “I who speak to you am he.”

In Matthew 16, Peter responds to Jesus’ question ‘who do you say that I am?’ with the confession “you are the Christ, the Son of the living God.” (Mt.16:16). In Acts, the disciples ‘did not cease teaching and preaching that the Christ is Jesus.’ (Acts 5:42). Jesus is God’s Anointed one, the Messiah in Hebrew, the Christ in Greek.

Son of David

God made a promise to David in 2 Samuel

2 Samuel 7:11 …the LORD declares to you that the LORD will make you a house. 12 When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. 13 He shall build a house for my name, and I will establish the throne of his kingdom forever.

This sounds a lot like Solomon, David’s son, who built the temple in Jerusalem, but if you read this carefully, this is much bigger than Solomon. Solomon’s kingdom was not established forever. In fact, as a consequence of Solomon’s idolatry the kingdom was torn from him and divided under his son Rehoboam, (1Ki.11-12).

In Isaiah 9, we find the promise of a child to be born, a son to be given who will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. The government will be on his shoulder, and we are told:

Isaiah 9:7 Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this.

And when the angel announced the birth of Jesus to Mary he used the language of this promise to point to Jesus.

Luke 1:32 He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, 33 and he will reign over the house of Jacob forever, and of his kingdom there will be no end.”

When the people saw the miraculous signs done by Jesus, they asked “Can this be the Son of David?” (Mt.12:23). When Jesus rode in to Jerusalem on a donkey, the crowds were shouting ““Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” (Mt.21:9). Jesus affirmed their ascription of this title to himself, but it is worth noting that he pushed on their expectation and understanding of this title. In Matthew 22, Jesus challenged their thinking,

Matthew 22:42 saying, “What do you think about the Christ? Whose son is he?” They said to him, “The son of David.” 43 He said to them, “How is it then that David, in the Spirit, calls him Lord, saying, 44 “‘The Lord said to my Lord, “Sit at my right hand, until I put your enemies under your feet”’? 45 If then David calls him Lord, how is he his son?” (cf. Psalm 110:1)

Jesus is not denying that the Christ is the physical descendant of David. But he is challenging their thinking that the Christ is merely another human king in the lineage of David. If this were the case, why would David refer to him in Psalm 110 as ‘my Lord’? It would be awkward for David to refer to Solomon or Rehoboam as ‘my Lord’. Jesus is physically descended from the blood line of David, but the Scriptures indicate that he is greater than David; he is David’s Lord.

The Lord

Mark begins his gospel introducing

Mark 1:1 The beginning of the gospel of Jesus Christ, the Son of God. 2 As it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who will prepare your way, 3 the voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight,’” (cf. Isaiah 40:3)

John is the fulfillment of Isaiah 40, preparing the way of the Lord. What is interesting about this name “Lord” is that when we look back at Isaiah, we read “prepare the way of the LORD; make straight in the desert a highway for our God.” (Is.40:3). Prepare the way of YHWH; make straight a highway for our Elohim. This title ‘Lord’ is connecting the Old Testament terms YHWH and Elohim to Jesus.

When Saul is blinded and knocked down and hears a voice from heaven, he said:

Acts 26:15 And I said, ‘Who are you, Lord?’ And the Lord said, ‘I am Jesus whom you are persecuting.

The Lord from heaven is Jesus. In Acts 2, Peter declares:

Acts 2:21 And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.’ …36 Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”

Peter is quoting Joel 2:32, ‘everyone who calls on the name of YHWH’. This is the basis for Paul’s statement in Romans 10

Romans 10:9 because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. …13 For “everyone who calls on the name of the Lord will be saved.”

Jesus is YHWH, the Lord, the Son of David, the Christ, the Messiah, the Anointed One. He is the prophet who is to come, who will speak the words of the Lord (Acts 3:22-23; Deut 18:15-19; Jn.6:14; 7:40). He is our Great High Priest, our one Mediator between God and man (Heb.4:14; 1Tim.2:5). He is our King, the King of kings and Lord of lords (1Tim.6:15; Rev.19:11-16).

Son of Man

Out of all the names of Jesus, the way Jesus most often referred to himself is ‘the Son of Man’. This title is found 81 times in the gospels, always on the lips of Jesus. In comparison, the title ‘Son of God’ is used 26 times, and all but 4 of those are someone else referring to Jesus; Satan, demons, the Pharisees, the centurion, an angel, or his disciples.

In response to the interrogation of the high priest asking if he was the Christ, the Son of the Blessed, the Son of God, Jesus responded:

Matthew 26:64 Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.”

This name is taken from Daniel’s vision of the Ancient of Days seated on his throne of judgment at the end of time in Daniel 7

Daniel 7:9 “As I looked, thrones were placed, and the Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames; its wheels were burning fire. 10 ​A stream of fire issued and came out from before him; a thousand thousands served him, and ten thousand times ten thousand stood before him; the court sat in judgment, and the books were opened.

Then in verse 13,

Daniel 7:13 “I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. 14 ​And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.

This one like the Son of Man was given everlasting dominion by the Ancient of Days to rule over all the peoples of the earth. He came with the clouds of heaven. This is how Jesus describes himself under oath to the high priest; “the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” This one like a Son of Man speaks of his kingdom authority seated at the right hand of his Father on high, ruling all the kingdoms of the earth, but it also speaks of his humanity, his humility, his identity with mankind. Jesus is God from all eternity, but he became a man. He became one of us. He stooped down to identify with us. Remaining what he was, he became what he was not; being very God, he took on flesh and became a man.

Jesus of Nazareth; Nazarene

In Matthew 2, we are told:

Matthew 2:23 And he went and lived in a city called Nazareth, so that what was spoken by the prophets might be fulfilled, that he would be called a Nazarene.

In the ancient world, people were often distinguished from other people of the same name by their hometown. Although born in Bethlehem, Jesus grew up in the town of Nazareth in Galilee.

John 1:45 Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” 46 Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.”

Nazareth apparently had a reputation. Nothing good comes out of Nazareth. No prophet arises from Galilee (Jn.7:41, 52). Jesus was despised and rejected. Jesus came to the outcasts. Jesus identified with the nobodies.

Cornerstone, Stone of Stumbling, Rock of Offense

Jesus quoted Psalm 118:22 to the chief priests and Pharisees.

Luke 20:17 But he looked directly at them and said, “What then is this that is written: “‘The stone that the builders rejected has become the cornerstone’? 18 Everyone who falls on that stone will be broken to pieces, and when it falls on anyone, it will crush him.”

Jesus is the cornerstone, but he is also a rejected stone. Peter connects this imagery with Isaiah 8 and 28.

1 Peter 2:6 For it stands in Scripture: “Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.” (cf. Is.28:16) 7 So the honor is for you who believe, but for those who do not believe, “The stone that the builders rejected has become the cornerstone,” 8 and “A stone of stumbling, and a rock of offense.” (cf. Is.8:14)…

Paul writes to the Corinthians:

1 Corinthians 1:23 but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles,

Peter declares before the Jewish leaders:

Acts 4:10 …by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead—… 11 This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone. 12 And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”

There is no other name but the name of Jesus by which we must be saved.

Savior / Jesus

The angel announced to the outcast shepherds in the hills outside of Bethlehem:

Luke 2:11 For unto you is born this day in the city of David a Savior, who is Christ the Lord.

Jesus is a savior to outcasts. In Matthew 1, the angel connects this role with his name Jesus.

Matthew 1:21 She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.”

Jesus means YHWH Saves. He came to rescue sinners. Broken. Needy. To those who think they are fine on their own, they find him to be a Stone of Stumbling, a Rock of Offense, nothing good, despised and rejected. But to those who know they need him he is a Rock, a Sure Foundation, the Cornerstone, Salvation.

The Resurrection / Firstborn from the Dead

Jesus tells a dear friend grieving the loss of her brother:

John 11:25 Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, 26 and everyone who lives and believes in me shall never die. Do you believe this?”

Jesus claims to be the resurrection. He told his disciples on multiple occasions that he would be betrayed, suffer, be crucified, and that he would rise again. Colossians 1 and Revelation 1 calls Jesus the Firstborn from the Dead. In 1 Corinthians 15, Paul ties the resurrection of Christ the Firstfruits to our hope of resurrection

The Name Above All Names

Jesus humbled himself even to the humiliation of death on a cross.

Philippians 2:9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Jesus is the name above every name. Every knee will bow one day to Jesus.

Do You Know Him?

I want to close today with a story from the book of Acts. In Acts 19, extraordinary things were being done in the name of Jesus.

Acts 19:13 Then some of the itinerant Jewish exorcists undertook to invoke the name of the Lord Jesus over those who had evil spirits, saying, “I adjure you by the Jesus whom Paul proclaims.” 14 Seven sons of a Jewish high priest named Sceva were doing this. 15 But the evil spirit answered them, “Jesus I know, and Paul I recognize, but who are you?

We have looked at a few of the many names of Jesus today. We have seen something of who he is. But it is very dangerous to know something about Jesus, and not know Jesus. These Jewish exorcists knew of Jesus, and attempted to use his name. But they didn’t know Jesus, and it didn’t end well for them. There is power in the name of Jesus, but you must know Jesus, you must be known by him, you must be in relationship with him. Do you know him? You must know him as Lord and God, as the Only Son of the Father, as King of kings, as your Anointed Prophet, Priest and King. You must experience him as Rock and Redeemer, as your Savior, as your Resurrection and your Life. To know of Jesus and not to know him is probably the most tragic place to be. I pray that none of us will ever hear those terrible words from the mouth of our Lord: ‘I never knew you’.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

March 28, 2016 Posted by | Knowing God, occasional, podcast, Theology | , , , , , , , , , , , , , , , , , , , , | Leave a comment

1 Corinthians 15:58; Labor in the Lord is not Vain

06/14 1 Corinthians 15:58 Labor in the Lord is not Vain; Audio available at: http://www.ephraimbible.org/Sermons/20150614_1cor15_58.mp3

1 Corinthians 15 [SBLGNT]

58 Ὥστε, ἀδελφοί μου ἀγαπητοί, ἑδραῖοι γίνεσθε, ἀμετακίνητοι, περισσεύοντες ἐν τῷ ἔργῳ τοῦ κυρίου πάντοτε, εἰδότες ὅτι ὁ κόπος ὑμῶν οὐκ ἔστιν κενὸς ἐν κυρίῳ.

1 Corinthians 15 [ESV2011]

1 Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, 2 and by which you are being saved, if you hold fast to the word I preached to you— unless you believed in vain. 3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles.

35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36 You foolish person! What you sow does not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body.

50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: “Death is swallowed up in victory.” 55 “O death, where is your victory? O death, where is your sting?” 56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ. 58 Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

Today we finish 1 Corinthians 15 and look at verse 58. This is a very encouraging verse. This verse is a command with a promise. It is a command to be something and to do something. It is a command of character and behavior. And it is character and behavior based on a promise, based on knowing something.

Character Commanded

How many of us want this kind of character to define us? What do people think of you? How do people describe you? When a friend is telling someone about you, what adjectives do they use to describe you? When you meet someone, and they say ‘oh, you’re so-and-so. I met your friend the other day. They said you were…’ What do you want to hear them say? Would they say you are steadfast, immovable, always abounding in the work of the Lord? Do you hope that is what they would say?

This is a command of character. This is a command to be a certain kind of person. This should give us hope. Some might say, well, I’m just not that kind of person. That’s just not how I am. But according to this, you can change! You are not stuck! You can be different than you are. Your character is not a fixed entity that you were born with and can do nothing about. You can be better than you are. You can grow and learn and change, and Paul will tell us how.

Imperative follows Indicative

This is a command, a command to be a certain way, and it is a command based on a promise. It is a command based on truth. We find this sort of thing all over the Bible. You can observe this pattern in much of the teaching of the New Testament. When you find a command, look around to see what that command is built on. We can see that in the Ten Commandments in Exodus 20 and Deuteronomy 5. Before God says ‘thou shalt’ and ‘thou shalt not’, he makes this statement:

Exodus 20:2 “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. (cf. Deuteronomy 5:6)

The commands are based on and rooted in a statement of truth. The imperative (or command) follows the indicative (or statement of fact). Another way to say this is that exhortation follows information. I am going to inform you of truth, which I believe will shape the way you live. We see this all the time in advertising. The little sidebar pops up on you screen that says ‘one rule for a flat tummy’ or ‘three foods that fight cancer; click here to find out more’. There is something you need to know, the information, the secret, that will change your behavior, so that you can attain the goal, the promise.

This verse begins with ‘therefore’. And whenever we see the word ‘therefore’ we should look to see what it’s ‘there for’. This is the last verse of 1 Corinthians 15, and 1 Corinthians 15 is all about the resurrection. Paul is teaching truth to combat error that will shape behavior. Let’s look back over the chapter.

1 Corinthians 15 Outline

In verses 1-7 he reminds us of the gospel message, with an emphasis on the fact that the historical resurrection of Jesus is essential to the gospel message, evidenced by a substantial crowd of eyewitnesses.

In verses 8-11 Paul holds himself up as an eyewitness and an example of the power of resurrecting grace which produces a transformed life.

In 12-19; he points to the negative consequences for those who preach and those who believe if the resurrection were not historical.

In 20-28 he holds up Christ as the new representative of mankind who undoes what Adam did and brings resurrection where Adam brought death.

In verse 29 he argues for the incoherence of the practice of baptism if there is no resurrection.

In 30-32; he argues for the incoherence of Christian sacrifice and suffering if there is no resurrection.

Verses 33-34 we find another imperative demonstrating the negative consequences of unbelief in resurrection on a person’s morality. He warns them not to be deceived, and says that because the resurrection is true, you need to ‘wake up from your drunken stupor and stop sinning’

In verses 35-41 he answers objections to the natural implausibility of a resurrection with evidence of the power and creativity of God as seen in creation.

In 42-49 he comes back to the contrast between our representatives Adam and Christ; where we have borne the fallen image of Adam, we are destined to bear the image of our new representative, Christ.

In 50-53 he argues for the necessity of resurrection transformation to enable us to participate in the kingdom of God.

In 54-57 he demonstrates the prophetic necessity of the resurrection.

And finally in verse 58 he gives concluding imperatives; because the resurrection of Jesus is an historical fact and our resurrection is a certain future event that God will bring about, we should live a certain way.

It matters what you believe. What you believe will impact the way you live. If you claim to believe something but there is no evidence of that belief working itself out in your character in everyday life, it is legitimate to question whether you truly believe what you claim.

Brothers, Beloved

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

Paul addresses his readers as brothers. Earlier he addressed them as fools. Actually, in verse 35 he quotes the questions of ‘someone’ and he responds to that hypothetical ‘someone’ who asks those questions with ‘Fool!’ because those questions were motivated not by a desire to learn but by an effort to make belief in the resurrection look silly. They were the questions of the fool in Proverbs who says in his heart ‘there is no God’. But here he refers to his readers as brothers, siblings, not subordinates or underlings, but equals. And he calls them ‘my beloved’. We are dearly loved. This is a command, but it is a command clothed in gentleness and compassion. He genuinely cares about us and he communicates that to us. The command is rooted in love, a desire to bless, to do good to us, to help us to find joy and fulfillment.

Be Steadfast, Immovable

This word gives the idea of firmness, steadiness, being settled. Paul used this word in chapter 7 talking about the resolve of a single man who chooses not to marry.

1 Corinthians 7:37 But whoever is firmly established in his heart, being under no necessity but having his desire under control, and has determined this in his heart, to keep her as his betrothed, he will do well.

This same word also shows up in Colossians 1 in a similar context to this one.

Colossians 1:23 if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister.

We are to continue in the faith, stable and steadfast. Interestingly the word for ‘shifting’ is the positive verb form of the negative adjective translated here ‘immovable’. It means to be unmovable, not moved from its place, firmly persistent. We are not to be moved from the hope of the gospel. We are to be firmly persistent in the good news.

This is the same idea that he expressed with different words at the beginning of this discussion on the resurrection.

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

He began the discussion with an ‘if’. There is a danger of not remaining in the gospel, not holding fast the word. Now he concludes the section with a loving exhortation to be settled and unmovable.

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

It seems the Corinthians were in danger of allowing the culture and the beliefs they were surrounded by to sweep them off their sure footing in gospel truth. They were wavering on the foundation truth of the bodily physical resurrection. Paul exhorts them to remain anchored and to stand fast on the truth that they had believed.

Abounding Always

This character, being steadfast, immovable results in action. A person of character acts in ways consistent with that character. A person whose foundation is firmly rooted in gospel truth will abound in the work of the Lord. They will super-abound. They will overflow. Not occasionally, not sometimes, but always. Beyond measure, abundantly. What do they super-abound in? What do they do? What is the work of the Lord?

The Work of the Lord

Most simply, the work of the Lord is the Lord’s work. It is what the Lord does. What is it that we see the Lord doing? What is it that he tells his followers to join him in doing? In Mark 1, Jesus said

Mark 1:38 And he said to them, “Let us go on to the next towns, that I may preach there also, for that is why I came out.”

Jesus came from the the Father in order to preach the gospel of God, telling people to repent and believe the good news.

Jesus says in Mark 10:

Mark 10:45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” (cf. Matthew 20:28)

Jesus came to serve. Jesus came to give his life a ransom. In Luke 19 Jesus tells us:

Luke 19:10 For the Son of Man came to seek and to save the lost.”

The work Jesus came to do was to find and rescue lost people, to serve, to give his life, to proclaim the good news.

In Matthew 16:18, Jesus said “I will build my church”. Jesus is all about building his church, one sinner at a time.

What did Jesus tell his disciples to do? In John 6, Jesus encouraged people to seek not the temporary but the eternal. Some listening asked him a question:

John 6:28 Then they said to him, “What must we do, to be doing the works of God?” 29 Jesus answered them, “This is the work of God, that you believe in him whom he has sent.”

The work of God is to believe in Jesus. First things first. We must understand the simplicity of the good news. We must come to Jesus ourselves, with childlike faith. Trust in Jesus. Rely on Jesus. Depend on Jesus for eternal life. Without this kind of relationship with Jesus, nothing else is possible. You cannot call yourself a follower of Jesus if you have not come in simple dependence on him.

For a person who comes to Jesus in childlike faith, what is the work he invites us to join him in? In John 20:21, Jesus says to his disciples “As the Father has sent me, even so I am sending you.” In Matthew 28:19 Jesus says “Go therefore and make disciples of all nations, … 20 teaching them to observe all that I have commanded you.” In Luke 24 and Acts 1 he calls them to be his witnesses, to testify of him and “that repentance and forgiveness of sins should be proclaimed in his name to all nations” (Lk.24:47).

It seems clear that those who have been rescued by Jesus are to join him in his work of seeking and saving the lost by proclaiming his good news to everyone. Paul said in chapter 1 that “Christ… sent me… to preach the gospel” (1:17) and “we preach Christ crucified” (1:23). In chapter 2 he said that we are “servants through whom you believed… I planted, Apollos watered, but God gave the growth. …We are God’s fellow workers. You are God’s field, God’s building.” (2:5-6, 9). In chapter 9 he says “you are my workmanship in the Lord (9:1). He says “we endure anything rather than put an obstacle in the way of the gospel of Christ” (9:12). He says “I have made myself a servant of all that I might win more of them… I have become all things to all people, that by all means I might save some. I do it all for the sake of the gospel” (9:19, 22-23). In chapter 10 he says “I try to please everyone in everything I do, not seeking my own advantage, but that of the many, that they may be saved.” (10:33). In 14:12 he uses this word ‘super-abound’; “strive to excel (or super-abound) in building up the church”. He envisions an unbeliever entering the orderly worship service of the church and “the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you.” (14:25). In chapter 16 he says:

1 Corinthians 16:10 When Timothy comes, see that you put him at ease among you, for he is doing the work of the Lord, as I am.

What is that work of the Lord other than joining him in seeking and saving the lost, proclaiming the good news, making disciples of all nations, building up his church?

Labor Not In Vain

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

Paul changes the word in the last phrase. He said ‘the work of the Lord’ – whatever it is that you undertake to do, what you are occupied with, what you are busy about. Here he says ‘your labor’ – toil, trouble, pain, sorrow, weariness; it carries the idea of beating one’s breast with grief. This is intense labor united with trouble and sorrow. Paul described his ministry in chapter 4:

1 Corinthians 4:9 For I think that God has exhibited us apostles as last of all, like men sentenced to death, because we have become a spectacle to the world, to angels, and to men. 10 We are fools for Christ’s sake, … We are weak, … we [are held] in disrepute. 11 To the present hour we hunger and thirst, we are poorly dressed and buffeted and homeless, 12 and we labor, working with our own hands. When reviled, we bless; when persecuted, we endure; 13 when slandered, we entreat. We have become, and are still, like the scum of the world, the refuse of all things.

Sometimes following Jesus is just plain hard. Doing what Jesus calls us to do, being people of character as Jesus calls us to be, is hard. It is labor, it brings trouble, it is wearisome, it is toil. Sometimes you just want to give up. Sometimes you wonder ‘is it worth it?’ This is where strong encouragement is necessary.

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

In the Lord your labor is not empty, worthless, vain. In what way could our labor be in vain, and how is it not in vain in the Lord? Paul started this chapter on the resurrection warning that the gospel should not be believed in vain. Paul says that the gospel saves unless we believe in vain. To believe the gospel in vain would be to believe it in such a way that it is worthless and does not accomplish its intended effect; it does not save. This, in the context, would mean shifting away from the hope of the gospel, not holding fast to the gospel message. In verse 2 Paul uses a synonym to the word translated ‘vain’ in verse 58. he uses the same word four times in this chapter and nowhere else in the book. In verse 10 he says:

1 Corinthians 15:10 But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me.

God extended his grace to Saul, and it was not in vain. God’s grace always accomplishes what he sends it to do. God’s grace transformed an enemy of Jesus into the man who risked everything and went to the ends of the earth to make Christ known.

Paul uses this word twice in verse 14

1 Corinthians 15:14 And if Christ has not been raised, then our preaching is in vain and your faith is in vain.

If the resurrection didn’t happen, then Christ’s death accomplished nothing and preaching the gospel is worthless and believing the gospel is worthless. It is an empty and impotent message if it is not true. But because it is true, proclaiming the message of the cross is never a waste. Because God is in the business of seeking and saving the lost, of bring life to the dead, transforming sinners into saints, and because God chooses to do his work through the unlikely means of our weakness and foolishness so that he gets all the glory, we can be confident. Because these bodies will be raised and transformed, what we do in these bodies matters. As he said in

1 Corinthians 6:20 for you were bought with a price. So glorify God in your body.

And

1 Corinthians 10:31 So, whether you eat or drink, or whatever you do, do all to the glory of God.

All glory to God. All honor and praise and thanks be to God.

1 Corinthians 15:57 But thanks be to God, who gives us the victory through our Lord Jesus Christ. 58 Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

June 14, 2015 Posted by | 1 Corinthians, podcast | , , , , , , , , , , , , , , , | Leave a comment

1 Corinthians 15:50-57; Clothed to Inherit The Kingdom

06/07 1 Corinthians 15:50-57 Clothed to Inherit the Kingdom; Audio available at: http://www.ephraimbible.org/Sermons/20150607_1cor15_50-57.mp3

1 Corinthians 15 [SBLGNT]

50 Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. 51 ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, 52 ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα. 53 δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. 54 ὅταν δὲ τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος· Κατεπόθη ὁ θάνατος εἰς νῖκος. 55 ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον; 56 τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος· 57 τῷ δὲ θεῷ χάρις τῷ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

1 Corinthians 15 [ESV2011]

1 Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, 2 and by which you are being saved, if you hold fast to the word I preached to you— unless you believed in vain. 3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles.

35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36 You foolish person! What you sow does not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body. 39 For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. 40 There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. 42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: “Death is swallowed up in victory.” 55 ​“O death, where is your victory? O death, where is your sting?” 56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ. 58 Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

Paul continues to respond to the questions ‘how are the dead raised? With what kind of body to they come?’ (v.35). These were not questions out of curiosity to gain information. They were incredulous statements to make the idea of the resurrection look ridiculous. These were the questions of the fool of the Proverbs, who ‘says in his heart ”there is no God”’ (Ps.14, 53), These questions were rooted in the premise that perishable corruptible flesh is incompatible with eternal life and immortality. Paul agrees with their premise, but their conclusion that belief in the resurrection is absurd does not follow.

So far in verses 36-49 he has looked at the power of God who is the one who gives to everything its body. He has drawn from the creation narrative days 3, 6, 5 and 4, looking at botany, biology and astronomy to demonstrate that whatever the environment, God has proven himself more than capable of providing a body suitable for that environment.

He used the illustration of seeds to demonstrate that although there is organic continuity with what is sown, there is also radical discontinuity. What springs up from the ground is a radically transformed version of what was planted in the ground.

He draws the contrast between what is perishable, dishonorable, weak, and controlled by the soul or natural person, to what is imperishable, glorious, powerful, and controlled by the Spirit. He draws the contrast between the first Adam who was given natural life, is from the earth, made of dust with the last Adam who gives spiritual life, and is from heaven.

Inheriting the Kingdom

1 Corinthians 15:50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

Paul draws our attention to this next phrase by saying ‘this I say to you’, and he addresses us with the endearing term ‘brothers’. He says ‘flesh and blood cannot inherit the kingdom of God.’ This it seems, together with the Greek belief that matter is evil and the goal is to be freed from a material existence is what the Corinthians were basing their disbelief in the resurrection on. They didn’t seem to question the continuation of the immaterial part of man, but they scoffed at the idea of a physical, material resurrection. Paul says, it is true, flesh and blood cannot inherit the kingdom of God. The phrase ‘flesh and blood’ points to the weakness, the frailty, the fading temporary characteristics of humanity. The kingdom of God is eternal. Our current bodies are not fit for eternity. The kingdom of God is where God is king. These bodies are not designed to handle the revealed presence of God. Our eyes are not designed to be able to look directly at the sun without being irreparably damaged. These mortal bodies are not capable of beholding the glory of the Lord.

Notice, Paul uses terms of inheritance. Flesh and blood cannot inherit. An inheritance cannot be earned. It is not deserved. It is given. It is given by a father to a son. The inheritance goes to the heir, someone in the family. That is why Jesus told Nicodemus:

John 3:3 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” …5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.

You must be born from above. You must be born of the Spirit, born into the family to become a rightful heir to the kingdom of God. The perishable cannot inherit the imperishable. What good would it do for someone subject to death, decay, disorder, and decomposition to inherit something that lasts forever? Paul agrees, that it is nonsense for the perishable to inherit the perishable. But that does not lead him to the conclusion that there is no bodily resurrection.

We Shall All Be Changed

1 Corinthians 15:51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.

Paul says ‘look!’ again emphasizing what he is about to say. This is a mystery; something that was concealed, hidden in ages past, but God has now made it known to us. We shall not all sleep. In verse 6 he mentions that some of the 500 witnesses had fallen asleep, in verse 18 he talks about those who have fallen asleep in Christ, and in verse 20 he points to Jesus as the firstfruits of those who have fallen asleep. To fall asleep is a metaphor for the death of a believer. Jesus used this metaphor to speak of his dear friend Lazarus. Sleep is temporary, and people wake up from sleep. Here he declares ‘we shall not all sleep.’ Not every believer will die. Paul spells this out in more detail in his letter to the Thessalonian church as he speaks to them about those who have fallen asleep.

1 Thessalonians 4:15 For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. 16 For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.

We shall not all sleep. Some believers will be alive, will be left until the coming of the Lord. Most will fall asleep and will be resurrected, but some will be raptured. Some will still be living when Christ returns, and they will be caught up together with the resurrected in the clouds. Not all will sleep, but whether alive or asleep, we shall all be changed. Flesh and blood is not able to inherit the kingdom of God, so we must undergo a transformation. This transformation will happen instantaneously. This is no gradual slow process over time, like a seed slowly pushing its way up through the earth and developing stem and leaves and flower and fruit. In the smallest amount of time imaginable we will be completely transformed. John says:

1 John 3:2 Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.

We will be transformed by seeing Jesus. We will be like him. We will bear his image. When he appears we will be like him. This will happen to the dead and living at the last trumpet. Trumpets were used to give signals in battle. Leviticus 25 tells us that a loud trumpet was to be sounded throughout the land to signal the year of Jubilee. Zechariah 9:14 speaks of the Lord appearing and sounding the trumpet.

When that trumpet sounds, we will all be instantaneously changed. The dead will be raised imperishable and we shall be changed.

Further Clothed

1 Corinthians 15:53 For this perishable body must put on the imperishable, and this mortal body must put on immortality.

This perishable mortal body cannot come into the presence of the King without being radically transformed. We must put on imperishability and immortality. The word here for ‘put on’ is a word commonly used for putting on clothing. This ties back to verse 37, where he talked about the bare kernel, the naked seed. We are not changed by becoming less than we are, and what we are is not discarded and something new is put in its place, what we are is further clothed. Paul will talk more about this in 2 Corinthians 5.

2 Corinthians 5:1 For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. 2 For in this tent we groan, longing to put on our heavenly dwelling, 3 if indeed by putting it on we may not be found naked. 4 For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life.

We long, not for some disembodied existence, but to be further clothed. We long to put on our heavenly dwelling. Clothing was a symbol of status and was linked to the inheritance. Remember the special robe that Jacob gave to his favored son Joseph, or think of the prodigal son who was clothed in the Father’s best robe. This was partly to cover his shame and disgrace, but it meant much more. It demonstrated that he was welcomed back, not as a servant, but as a son, with all the rights and privileges of a son, given a right to the inheritance. These concepts of being clothed and being given the inheritance are closely linked. This clothing metaphor continues into the next verse.

Death Swallowed Up

1 Corinthians 15:54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: “Death is swallowed up in victory.” 55 “O death, where is your victory? O death, where is your sting?”

At the resurrection, at the last trumpet, when the perishable and mortal is clothed in the imperishable and immortal, then the Scripture in Isaiah 25:8 will be fulfilled.

Isaiah 25:6 On this mountain the LORD of hosts will make for all peoples a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined. 7 And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. 8 He will swallow up death forever; and the Lord GOD will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the LORD has spoken. 9 It will be said on that day, “Behold, this is our God; we have waited for him, that he might save us. This is the LORD; we have waited for him; let us be glad and rejoice in his salvation.”

He will swallow up death forever. Death is swallowed up in victory. This is what verse 24 talked about

1 Corinthians 15:24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.” …

The last enemy, death, will be swallowed up by life so that God may be all in all. The miserable consequences of the fall will be undone, engulfed by an unstoppable life.

He quotes Hosea 13 as a taunt

1 Corinthians 15:55 “O death, where is your victory? O death, where is your sting?”

Death is a powerful force. By a man came death (v.21); in Adam all die (v.22)

Romans 5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—

Death is painful and death is powerful. Death conquers everyone. But death is being robbed of its victims. The lethal venom is neutralized and the painful stinger is removed. How?

1 Corinthians 15:56 The sting of death is sin, and the power of sin is the law.

The wages of sin is death (Rom.6:23). Death is painful and terrifying because of sin. We have sinned against a holy and righteous God and we will stand before him and give an account. The power of sin is the law. The law actually fuels sin. Romans 7 helps us to understand this.

Romans 7:7 … if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” 8 But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. 9 I was once alive apart from the law, but when the commandment came, sin came alive and I died. 10 The very commandment that promised life proved to be death to me. 11 For sin, seizing an opportunity through the commandment, deceived me and through it killed me.

The power of sin is the law. Sin seizes an opportunity through the commandment to bring death. The law is good, but

Romans 7:13 …It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure. 14 For we know that the law is spiritual, but I am of the flesh, sold under sin.

Sin produced death through the law. Galatians tells us:

Galatians 3:22 But the Scripture imprisoned everything under sin, … 23 … we were held captive under the law, imprisoned …

Death stings because of sin, and sin uses the law as a powerful force to capture us and keep us under its power.

Victory Given Through Jesus

How do we escape from under this captivating power? How is it that death has lost its sting and its victory?

1 Corinthians 15:57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.

It is nothing we can do. We are imprisoned, captive, slaves to sin and subject to death and the wrath of God. We cannot escape. We are dead in our trespasses and sins. We are helpless and hopeless. God gives us the victory. It is a gift. It is his prerogative to give. It is free and undeserved. This is the good news that saves us, the good news Paul started this chapter with – ‘that Christ died for our sins’. ‘We preach Christ crucified’ (1:23).

Galatians 3:13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—

Romans tells us

Romans 3:23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus,

God gives us the victory over sin and death. It is free, unmerited generous kindness. It is the riches of God’s marvelous grace. He gives us the victory through our Lord Jesus Christ. There is salvation in no one else (Acts 4:12). No one comes to the Father except through Jesus (Jn.14:6).

God freely gives us the victory over sin. Romans tells us

Romans 6:6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. …14 For sin will have no dominion over you, since you are not under law but under grace. …17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness. …22 But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life.

Thanks be to God that we are no longer slaves to sin. We are no longer under its power, the power of the law.

Romans 7:4 Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. 5 For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. 6 But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.

We have died to the law. We are released from the law which held us captive. We are set free to bear fruit for God, to belong to Christ.

Because Jesus has taken the sting out of death for us, we can now say with Paul

Philippians 1:21 For to me to live is Christ, and to die is gain. …23 …My desire is to depart and be with Christ, for that is far better.

Because God has given us the victory, to die is gain. We have boldness to face death with courage.

2 Corinthians 5:8 Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. 9 So whether we are at home or away, we make it our aim to please him.

Thanks be to God. All the credit for this rescue from sin and death goes to God. He planned it, he effected it, he brought it about, he gave it to us as a gift. All thanks, all worship, all praise must be directed toward God. He is the one who gives us the victory, victory over death, victory over sin, freedom from the power of the law. And he is the one who will bring us the ultimate victory of the resurrection, where death is swallowed up in eternal life. He will cause this bare kernel to burst out of the ground totally transformed, incorruptible, immortal, glorious.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

June 7, 2015 Posted by | 1 Corinthians, podcast | , , , , , , , , , , , , , , , , | Leave a comment

1 Corinthians 15:35-49; With What Kind of Body?

05/31 1 Corinthians 15:35-49 With What Kind of Body?; Audio available at: http://www.ephraimbible.org/Sermons/20150531_1cor15_35-49.mp3

1 Corinthians 15 [SBLGNT]

35 Ἀλλὰ ἐρεῖ τις· Πῶς ἐγείρονται οἱ νεκροί, ποίῳ δὲ σώματι ἔρχονται; 36 ἄφρων, σὺ ὃ σπείρεις, οὐ ζῳοποιεῖται ἐὰν μὴ ἀποθάνῃ· 37 καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ τινος τῶν λοιπῶν· 38 ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων ἴδιον σῶμα. 39 οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων. 40 καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων. 41 ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. 42 Οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· 43 σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· 44 σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. 45 οὕτως καὶ γέγραπται· Ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν· ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν. 46 ἀλλ’ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. 47 ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. 48 οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι· 49 καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.

1 Corinthians 15 [ESV2011]

1 Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, 2 and by which you are being saved, if you hold fast to the word I preached to you— unless you believed in vain. 3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles.

35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36 You foolish person! What you sow does not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body. 39 For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. 40 There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. 42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

Paul is defending the resurrection. He asks the question:

1 Corinthians 15:12 …how can some of you say that there is no resurrection of the dead?

And this chapter is a careful and logical defense of the resurrection. In verses 1-7, he demonstrates that the resurrection is an essential part of the gospel message. In verses 8-11, he holds up himself up as a life radically transformed by God’s resurrecting grace. In verses 12-19 he lays out devastating consequences on believers if the resurrection were not historical. In verses 20-28, he parallels Christ with Adam; where Adam brought death, Christ brings life. In verse 2932 he points to the incoherence of baptism and suffering in Christian service if there is no resurrection. In verses 32-34, he warns of the moral dangers of unbelief in the resurrection.

In verses 35-49, he answers the naturalistic objection to the possibility of the resurrection. In verses 50-53 he argues for the necessity of resurrection for participation in the kingdom of God, in verses 54-57, the prophetic necessity of the resurrection, and in 58, the meaningfulness of the Christian life because of the resurrection. This chapter is all about the resurrection. And in this section, Paul gives us beautiful insights into what the resurrection will be like.

Foolish Questions or Foolish People?

35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36 You foolish person!

You may have heard that there are no stupid questions. That may be true, but the person who ask the questions may be a fool. In verse 35, Paul frames two questions, and his response to those questions is ‘Fool!’ You fool! The questions are not foolish, and Paul will answer them. But the motive behind the questions betrays the heart of a fool. The questions are asked not in order to find an answer, not to gain wisdom, but to prove a point. They are asked to make Paul’s belief in the resurrection look foolish. These are those who say there is no resurrection of the dead. They ask ‘How are the dead raised? With what kind of body do they come?’ Are disintegrated, decomposed, rotting corpses really going to come back to life? Is grandma, who is pushing up daisies, really going to one day reclaim her molecules from the person who ate the cow that ate the daisies? The questions are intended to make the belief in the resurrection look absurd, and to ridicule anyone who holds to this belief. But Paul is not intimidated. These people are like the people in Psalm 14 and Psalm 53, ‘The fool says in his heart, “there is no God.”’ So Paul says it as it is ‘You fool!’ Your questions stem from an unbelief in God. In the previous verses, Paul pointed to the disastrous moral consequences of unbelief in the resurrection, and the root of this unbelief, that ‘some have no knowledge of God.’ If God is God, if God is omnipotent and sovereign, if God is a God who keeps his promises, then the resurrection will be no trouble for him at all. Paul’s response is similar to Jesus’ response to the Sadducees who asked him a similar question to demonstrate the irrationality of the resurrection;

Mark 12:24 Jesus said to them, “Is this not the reason you are wrong, because you know neither the Scriptures nor the power of God?

In answer to these questions, Paul points them back to God, the sovereign God who does all that he pleases, who accomplishes all that he desires.

Psalm 135:5 For I know that the LORD is great, and that our Lord is above all gods. 6 Whatever the LORD pleases, he does, in heaven and on earth, in the seas and all deeps.

In this section, Paul brings us back to Genesis, to the first chapters of the creation narrative. He quotes Genesis 2:7 in verse 45, but the creation narrative is the background of everything he says.

Consider Seeds

He starts with seeds. (Day 3)

Genesis 1:11 And God said, “Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, on the earth.” And it was so. 12 The earth brought forth vegetation, plants yielding seed according to their own kinds, and trees bearing fruit in which is their seed, each according to its kind. And God saw that it was good.

Paul says:

1 Corinthians 15:36 You foolish person! What you sow does not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body.

This is similar to what Jesus said in John 12 about his own death and resurrection, and that of his followers:

John 12:24 Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.

Seeds are not meant to sit on a shelf. They are meant to go into the ground. God made the earth to ‘sprout vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind.’ If you had never seen a mighty Midwest oak tree, solid and strong, giving shade, what would you think of an acorn? Could you guess what might come up if you put it in the ground? Or if you happened upon a dry brown whirligig – those little helicopters, would you ever imagine the beautiful maple in its autumn blaze of orange? What about a wrinkly hard pit with a bitter nut inside? If you had never tasted a sweet juicy luscious peach, could you imagine it if someone described it to you? I have a box of garden seeds in my basement. Some of the packets were open and they spilled. There are some flat white discs of various sizes, tiny black specs, various sizes of teardrop shapes, small round spheres in different shades from brown to tan. If I dumped them all out on the table, how well do you think you would do describing the kind of plant and fruit that would come from each of them? Lettuce, spinach, broccoli, tomato, cucumber, pumpkins, squashes, hot peppers of all different shapes and colors. What if you had never planted a garden? If I put in front of you a flat oblong black seed and asked you to draw me a picture of what you think would come up if you put it in the ground, would you ever imagine a wild green vine with large lobed leaves and large green striped fruit with bright pink watery insides? It’s just a hard black thing. [Fig tree seed illustration]

Sovereign Grace

1 Corinthians 15:36 You foolish person! What you sow does not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body.

Notice Paul’s focus here. His focus is on God who chooses and God who gives. God gives the kind of body to each seed that he has chosen. From creation he ordained peach pits to grow peach trees with peaches, watermelon seeds to sprout vines with watermelons, carrot seeds to grow carrots, fig seeds to grow enormous fig trees with sugary sweet fruit. God gives each a body as he has chosen. There are infinite varieties of shapes and sizes and colors and flavors of plants and flowers and fruits. What a seed will become is unimaginable when looking only at the seed. God gives each a body as he has chosen. He is infinitely creative and wise and good. God is the giver. The resurrection is part of the good news. The good news is a message of grace, a generous God who gives to sinners what we don’t deserve, what we couldn’t earn, what he freely gives. In verses 8-10 Paul held himself up as a trophy of God’s transforming resurrecting grace ‘By the grace of God I am what I am’. God is the giver in creation. God is the giver in resurrection.

Consider Flesh

Paul still has in mind the creation account in Genesis.

On the Fifth Day:

Genesis 1:20 And God said, “Let the waters swarm with swarms of living creatures, and let birds fly above the earth across the expanse of the heavens.” 21 So God created the great sea creatures and every living creature that moves, with which the waters swarm, according to their kinds, and every winged bird according to its kind. And God saw that it was good. …

On the Sixth Day:

24 And God said, “Let the earth bring forth living creatures according to their kinds—livestock and creeping things and beasts of the earth according to their kinds.” And it was so. 25 And God made the beasts of the earth according to their kinds and the livestock according to their kinds, and everything that creeps on the ground according to its kind. And God saw that it was good.

26 Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”

Paul says:

1 Corinthians 15:39 For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish.

Paul is looking at the variety of kinds of flesh, each suited for its own environment, fish to live in the sea, birds to live in the air, animals to live on the land, and man to rule over them all. The amazing diversity and variety we see in the animal kingdom is ample evidence that God is more than capable of designing a body suitable for any kind of environment, from deep sea creatures to salt water to fresh, birds with structures capable of soaring and migrating, land animals suited for jungle and tropical and desert and polar climates. If God in his infinite creativity can imagine bodies suitable for survival in such diverse environments, surely he can design a body suitable for life in the resurrection.

Consider the Glory of the Heavens

Paul moves back to day four of creation

Genesis 1:14 And God said, “Let there be lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons, and for days and years, 15 and let them be lights in the expanse of the heavens to give light upon the earth.” And it was so. 16 And God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. 17 And God set them in the expanse of the heavens to give light on the earth, 18 to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good.

Paul says:

1 Corinthians 15:40 There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

He draws a contrast between the heavenly and the earthly. Where God in his all wise creativity can make bodies suitable for land, sea, and air, all different earthly environments, he can also design bodies designed for the heavens or what we would call outer space. Even here we see evidence of variety and creativity. Sun, moon, stars, planets, variety in brightness and size and color and intensity, each designed for its own environment.

Of the Soul / Of the Spirit

Paul has drawn from days 3, 6, 5 and 4 of creation, looking at botany, biology and astronomy to demonstrate that whatever the environment, God has proven himself more than capable of providing a body suitable for that environment.

He now picks up his illustration from seeds and draws some conclusions. There is continuity with what is sown, but there is also radical discontinuity. The pear seed will not grow tangerines or turnips. The pear seed will grow a pear tree. There is an organic unity between the seed sown and the plant that erupts from the ground. But the appearance and characteristics of the naked seed are nothing at all like the tree that grows from it, or the fruit it produces.

1 Corinthians 15:42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown a natural body; it is raised a spiritual body. …

There is continuity between what is sown and what is raised. But there is also radical transformation. The contrasts are laid out here. Our present human bodies are subject to decay, they are subject to shame and dishonor, they are weak, and they are natural or soulish. The resurrection will change all that. What was once subject to decomposition will be incorruptible. What was once subject to shame will be clothed in glory. What was once impotent will be characterized by resurrection power. What was soulish or natural will be spiritual.

What does Paul mean by this last contrast between natural and spiritual? What is a spiritual body? We might think a spiritual body to be an oxymoron, a logical contradiction like immaterial material. A body is the physical manifestation of something. Paul has been talking about different kinds of bodies – stars, fish, birds, plants, beasts, humans. When we hear ‘spiritual’ we might equate that with invisible or immaterial or non-physical, but that is not the case. A spiritual body is not a body made up of spirit any more than a soulish body is a body made up of soul. If we contrast a steel ship with a wooden ship, we are talking about what the ship is made of, but if we talk about a steam ship in contrast to a sailing ship, we are contrasting not what they are made of, but what they are powered or energized by. The natural body is the body that is energized by the soul or natural life, or we might say the psyche, but the spiritual body is the body energized by the spirit. Paul made this distinction back in chapter 2.

1 Corinthians 2:14 The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. 15 The spiritual person judges all things, but is himself to be judged by no one.

There, as here, the natural person is the person controlled by the soul, the psyche, or natural life. The spiritual person is the person controlled, empowered and enlightened by the Spirit of God.

This comes again from Genesis.

Genesis 2:7 then the LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature.

The breath of life made man a living soul or psyche, a living being with natural life. Paul again picks up his contrast between the first Adam and the last Adam.

1 Corinthians 15:44 …If there is a natural body, there is also a spiritual body. 45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit.

But where Adam was given life, Christ became the life-giver. Where Adam was given natural life, Christ gives spiritual life. He gives the Spirit to all who believe in him.

1 Corinthians 15:46 But it is not the spiritual that is first but the natural, and then the spiritual.

There is a clear sequence. The natural life comes first. The bare seed must go into the ground and die before it bursts forth in resurrection life. We are not spiritual beings first. We begin as natural beings. We become spiritual beings, beings empowered by the Holy Spirit.

Paul now returns to the heaven/earth contrast that he brought up in verse 40.

1 Corinthians 15:47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

Jesus said:

John 8:23 He said to them, “You are from below; I am from above. You are of this world; I am not of this world.

John contrasted himself with Jesus:

John 3:31 He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all.

Jesus came down from heaven, from his Father. Adam was made of dust. We come from dust. We are perishable, shameful, weak, and natural, controlled by the natural life. We have borne the image of the man of dust. Again Paul has Genesis in mind. Genesis 5 tells us that ‘Adam …fathered a son in his own likeness, after his image’. But if we transfer our allegiance to Christ, we are given new spiritual life, we belong to Christ and we will bear his image. Where the first man brought death, the second man brings life. He is imperishable, glorious, powerful, governed by the Spirit.

Because God is God, the resurrection is certain. We will be transformed, we will be raised incorruptible, clothed in glory and power, with the fruit of the Spirit in full bloom. I’ve heard people ask about the resurrection – how old will we be? If we have any disabilities or imperfections, will they be fixed? I think these are the wrong kind of questions. We will be like a bare seed that bursts up out of the ground in a glorious blossom. I will still be me, unique, different from anyone else, identifiable. But I will transformed. Romans 8 tells us that we are ‘predestined to be conformed to the image of his Son’

1 John 3:2 Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.

We were created to bear the image of the invisible God. On that day we will bear the image of Jesus. We shall be like him.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

May 31, 2015 Posted by | 1 Corinthians, podcast | , , , , , , , , , , , , , | Leave a comment

1 Corinthians 15:29-34; Suffering in Light of the Resurrection

05/24 1 Corinthians 15:29-34 Suffering in Light of the Resurrection; Audio available at: http://www.ephraimbible.org/Sermons/20150524_1cor15_29-34.mp3

1 Corinthians 15 [SBLGNT]

29 Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν; εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν; 30 τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν; 31 καθ’ ἡμέραν ἀποθνῄσκω, νὴ τὴν ὑμετέραν καύχησιν, ἣν ἔχω ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. 32 εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται, Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν. 33 μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί. 34 ἐκνήψατε δικαίως καὶ μὴ ἁμαρτάνετε, ἀγνωσίαν γὰρ θεοῦ τινες ἔχουσιν· πρὸς ἐντροπὴν ὑμῖν λαλῶ.

1 Corinthians 15 [ESV2011]

1 Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, 2 and by which you are being saved, if you hold fast to the word I preached to you— unless you believed in vain. 3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles.

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

Paul is defending the resurrection. He asks the question:

1 Corinthians 15:12 …how can some of you say that there is no resurrection of the dead?

And this chapter is a careful and logical defense of the resurrection. In verses 1-7, he demonstrates that the resurrection is an essential part of the gospel message. In verses 8-11, he holds up himself up as a life radically transformed by God’s resurrecting grace. In verses 12-19 he lays out devastating consequences on believers if the resurrection were not historical. In verses 20-28, he parallels Christ with Adam; where Adam brought death, Christ brings life. In verse 29 he points to the incoherence of baptism if there is no resurrection. In verses 30-32 he points to the incoherence of suffering in Christian service if there is no resurrection. In verses 32-34, he warns of the moral dangers of unbelief in the resurrection.

Baptism

That is where we are today in Paul’s defense of the resurrection. Last week we looked in detail at verse 29, at what it can and cannot mean, but the main point is clear from the context. Baptism makes no sense if there is no resurrection. Baptism pictures and foreshadows the resurrection. And Christian baptism identifies you with a group who are known for their suffering.

In Danger Every Hour

In verses 30-32 Paul again holds himself and the other eyewitnesses up as examples. At the beginning of the chapter he lists Cephas, the twelve, the five hundred, James, all the apostles, and finally himself. Continuing to rebut their proposition ‘if the dead are not raised at all’, he answers ‘Why are we in danger every hour?’ If the dead are not raised, if we are not looking forward to a better future life, then ‘why are we in danger every hour?’ Paul is picking up the thought he expressed back in verse 19 and fleshing it out.

1 Corinthians 15:19 If in Christ we have hope in this life only, we are of all people most to be pitied.

If this life is all there is, if there is no physical existence beyond the grave, then why? Why are we in danger every hour? Certainly we could think of others more to be pitied than Paul and the other apostles. There are many people we can think of who subsist in very pitiable circumstances. Wouldn’t they be more to be pitied than the followers of Jesus? Surely there are benefits to following Christ in this life, even if it turns out not to be true. But that is not the view of the apostle. He asks ‘why?’ “Why are we in danger every hour?”

This may sound like an exaggeration until we look at some of what we know about Paul’s life.

2 Corinthians 11:23 …—with far greater labors, far more imprisonments, with countless beatings, and often near death. 24 Five times I received at the hands of the Jews the forty lashes less one. 25 Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; 26 on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers; 27 in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. 28 And, apart from other things, there is the daily pressure on me of my anxiety for all the churches.

He says in Romans 8:

Romans 8:35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” 37 No, in all these things we are more than conquerors through him who loved us. 38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” This was the experience of early believers.

Jesus said:

Luke 9:22 saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.” 23 And he said to all, “If anyone would come after me, let him deny himself and take up his cross daily and follow me. 24 For whoever would save his life will lose it, but whoever loses his life for my sake will save it. 25 For what does it profit a man if he gains the whole world and loses or forfeits himself? 26 For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels.

Jesus did not invite us to follow him into a life of comfort and ease. He invited us to a life of sacrifice for the sake of his name and for the gospel. He said we would embrace our means of execution daily.

Paul rebuked the Corinthians in chapter 4 because:

1 Corinthians 4:8 Already you have all you want! Already you have become rich! Without us you have become kings! And would that you did reign, so that we might share the rule with you! 9 For I think that God has exhibited us apostles as last of all, like men sentenced to death, because we have become a spectacle to the world, to angels, and to men. 10 We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You are held in honor, but we in disrepute. 11 To the present hour we hunger and thirst, we are poorly dressed and buffeted and homeless, 12 and we labor, working with our own hands. When reviled, we bless; when persecuted, we endure; 13 when slandered, we entreat. We have become, and are still, like the scum of the world, the refuse of all things.

For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.”

Still True Today

Loved ones, nothing has changed. This is as true of followers of Jesus today as it was when Paul penned those words. Allow me to read a few current statistics:

Christian persecution reached historic levels in 2014, with approximately 100 million Christians around the world facing possible dire consequences for merely practicing their religion, according to the report. If current trends persist, many believe 2015 could be even worse.”

http://www.sltrib.com/lifestyle/faith/2038782-155/persecution-of-christians-reached-historic-levels

4,344 Christians were killed for faith-related reasons between Dec. 1, 2013 and Nov. 30, 2014 – more than twice the number killed during the same period the previous year. …those numbers are a low estimate, as the group only counts incidents in which the victim can be identified by name and an exact cause has been attributed.”

http://www.washingtonpost.com/news/morning-mix/wp/2015/04/07/has-the-world-looked-the-other-way-while-christians-are-killed/

Each month 322 Christians are killed for their faith; 214 churches and Christian properties are destroyed; 772 forms of violence are committed against Christians (such as beatings, abductions, rapes, arrests, and forced marriages).”

https://www.opendoorsusa.org/christian-persecution/

nearly 75 percent of the world’s population now lives in countries with high levels of social hostility involving religion”

more than 70 percent of Christians have left Iraq since 2003, and more than 700,000 Christians have fled from Syria since 2011.” In “North Korea,… up to 70,000 Christians are held in prison camps for their faith.”

http://www.christianitytoday.com/gleanings/2015/january/not-forgotten-top-50-countries-world-watch-list-open-doors.html

Christians are the most persecuted religious group worldwide. An average of at least 180 Christians around the world are killed each month for their faith. (Source: Open Doors USA)

Christians in more than 60 countries face persecution from their governments or surrounding neighbors simply because of their belief in Christ. (Source: U.S. Department of State)”

http://erlc.com/issues/quick-facts/persecution/

Islamic militants have eradicated virtually every trace of Christianity from Mosul, Iraq’s second largest city. …There are no Christians left in Mosul. …They have all been driven out. They have been told to convert to Islam or die, or to leave.

…and they left empty handed. Militants confiscated all of their possessions, including homes, cars, clothes, ‘and even their wedding rings, sometimes with the finger attached if it would not come off.’” (Nina Shea, director of the Hudson Institute’s Center for Religious Freedom, July 23, 2014)

http://erlc.com/documents/pdf/20140803-SIS-FINAL.pdf

Paul asks, “if the dead are not raised… why? Why are we in danger every hour?’ What is the point of sacrifice in following Jesus if there is no resurrection? As he has stated earlier, if there is no resurrection, then Christ is not raised, and if Christ is not raised, then our faith is worthless and we are still in our sins. Why risk everything for the sake of Christ if it is not true?

By My Pride In You

1 Corinthians 15:30 Why are we in danger every hour? 31 I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day! 32 What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.”

The way Paul talks about this church might make us forget all the serious problems they had. So far in the letter he has addressed issues of division, issues if immorality, issues of idolatry, issues of pride and insistence on personal rights, doctrinal issues, and a serious lack of love. Here he makes them the subject of his boast. He began the letter by thanking God always for them. And here he swears by his boast in them that he has in Christ Jesus our Lord. Although this letter from start to finish is filled with severe rebukes and strong corrections, we sense that Paul had a deep love and fond affection for these people. He refers to them as brothers about 20 times through the course of this letter. He loves them enough to tell them the hard truth, to rebuke them, to correct them. Here he uses this strong oath to affirm that he dies daily.

Wild Beasts at Ephesus

He says “What do I gain if, humanly speaking, I fought with beasts at Ephesus?” Some think this is a reference to his being put in the arena, but this is unlikely because 1. Roman citizens were not normally subject to being fed to wild beasts, 2. He survived, which would be unusual, and 3. he doesn’t mention this in any of the places where he lists his sufferings. But this wording is often used in a figurative sense, and that is most likely his meaning here. He mentions in chapter 16:

1 Corinthians 16:8 But I will stay in Ephesus until Pentecost, 9 for a wide door for effective work has opened to me, and there are many adversaries.

There are many adversaries. Paul warns the Galatian believers:

Galatians 5:15 But if you bite and devour one another, watch out that you are not consumed by one another.

James says:

James 4:1 What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? 2 You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. …

Paul shared in the sufferings of Christ. The Psalmist paints the portrait of Christ on the cross in Psalm 22.

Psalm 22:12 Many bulls encompass me; strong bulls of Bashan surround me; 13 they open wide their mouths at me, like a ravening and roaring lion.

But often the attacks of the enemy are nothing compared to the wounds inflicted by our brothers. Psalm 41 says:

Psalm 41:9 Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me.

The deepest hurts come from those who are closest to us. In 2 Corinthians 11:26 he mentions ‘danger from false brothers.’ This may be what Paul refers to in 2 Corinthians. Hear his heart:

2 Corinthians 1:8 For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. 9 Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead. 10 He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again. 11 You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us through the prayers of many.

2 Corinthians 4:7 But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us. 8 We are afflicted in every way, but not crushed; perplexed, but not driven to despair; 9 persecuted, but not forsaken; struck down, but not destroyed; 10 always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. 11 For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. 12 So death is at work in us, but life in you.

Nobody likes to suffer. Nobody likes to be hurt. What is the point of suffering for the sake of Christ if the dead are not raised? What is the profit, what is the use? If the dead are not raised, if Christ was not raised, if Jesus was not who he claimed to be, we are of all people most to be pitied. We have wasted our lives.

Moral Consequences of Beliefs

1 Corinthians 15:32 What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” 33 Do not be deceived: “Bad company ruins good morals.” 34 Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame.

You hear a lot of people say ‘it really doesn’t matter what you believe’. Paul tells us that it very much matters what we believe. Our actions are rooted in our beliefs, and our beliefs will come out in our actions. That is why James says ‘what good is it, my brothers, if someone says he has faith but does not have works’ (2:14). That is why John says “whoever says ‘I know him’ but does not keep his commandments is a liar” (1Jn.2:4). Jesus said:

Matthew 7:17 So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. 18 A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit.

Right belief will produce healthy fruit. A diseased root of belief will manifest itself in attitudes and behavior. The diseased root of disbelief in the resurrection will show itself in actions that take no account of eternity. In Isaiah 22, God is bringing enemies against Jerusalem, but they fail to respond with repentance by turning back to God.

Isaiah 22:11 … But you did not look to him who did it, or see him who planned it long ago. 12 In that day the Lord GOD of hosts called for weeping and mourning, for baldness and wearing sackcloth; 13 and behold, joy and gladness, killing oxen and slaughtering sheep, eating flesh and drinking wine. “Let us eat and drink, for tomorrow we die.”

If we believe there is nothing beyond the grave, no one to whom we will give an account, we will live for our pleasures. Many who claim to believe in God live as if he doesn’t exist.

Bad Company

Paul is warning the Corinthians. They are in danger of being deceived. “Bad company corrupts good morals” was a well known saying in Paul’s day, possibly from Meander. This is similar to what he said back in chapter 5:

1 Corinthians 5:6 …Do you not know that a little leaven leavens the whole lump?

But we could take this the wrong way. We could assume that he meant never to associate with sinners or unbelievers. But he made it clear in chapter 5 that he did not mean that.

1 Corinthians 5:9 I wrote to you in my letter not to associate with sexually immoral people— 10 not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. 11 But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. 12 For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? 13 God judges those outside. “Purge the evil person from among you.”

In chapter 5, the context was a person who claimed to be a believer who was refusing to turn from his sin. In chapter 15, the context is some who claims to believe the gospel but says there is no resurrection. Do not be deceived. Bad doctrine will bear bad fruit. It matters what you believe. Paul tells them to wake up from their drunken stupor and stop sinning. Unbelief will have moral consequences. Do not be deceived.

No Knowledge of God

Some have no knowledge of God. Paul is not talking here about unbelievers. Of course they have no knowledge of God! It is our privilege and responsibility to introduce them to him. Paul is talking about those in the church who claim to be believers, but who have bad doctrine and say there is no resurrection. The Corinthians prided themselves on their wisdom. To say they have no knowledge of God is a stinging rebuke. Paul’s logic here follows Jesus own teaching. When the Sadducees, who denied the resurrection, questioned Jesus, he answered them

Mark 12:24 Jesus said to them, “Is this not the reason you are wrong, because you know neither the Scriptures nor the power of God?

You disbelieve the resurrection because you don’t know God. Right doctrine comes ultimately from a right understanding of who God is as he has revealed himself in his word.

Those who know God, who truly follow Jesus, who believe he is who he claimed to be and will keep all his good promises, those people are willing to suffer for the sake of the name of Jesus. They are willing to be regarded as sheep to be slaughtered, they are willing to be in danger every hour, to die every day. They are willing to risk everything to bring the gospel to the nations, because they have a hope beyond the grave. Those who have confidence in the resurrection talk like this:

2 Corinthians 4:16 So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. 17 For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, 18 as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.

Those who know Jesus talk like this:

Romans 8:18 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.

Christ is raised. He died for our sins and he is now alive. In him we find forgiveness and the strong assurance that we who are trusting in him will be with him forever. Because we are confident of our resurrection, if we know Jesus, if we really know him, we can fearlessly take up our cross daily and follow him.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

May 24, 2015 Posted by | 1 Corinthians, podcast | , , , , , , , , , , , , , | Leave a comment

1 Corinthians 15:29; How To Interpret Scripture – Baptism for the Dead

05/17 1 Corinthians 15:29 How to Interpret Scripture ; Audio available at: http://www.ephraimbible.org/Sermons/20150517_1cor15_29.mp3

1 Corinthians 15 [SBLGNT]

29 Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν; εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν; 30 τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν; 31 καθ’ ἡμέραν ἀποθνῄσκω, νὴ τὴν ὑμετέραν καύχησιν, ἣν ἔχω ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. 32 εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται, Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν. 33 μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί. 34 ἐκνήψατε δικαίως καὶ μὴ ἁμαρτάνετε, ἀγνωσίαν γὰρ θεοῦ τινες ἔχουσιν· πρὸς ἐντροπὴν ὑμῖν λαλῶ.

1 Corinthians 15 [ESV2011]

1 Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, 2 and by which you are being saved, if you hold fast to the word I preached to you— unless you believed in vain. 3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles.

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

1 Corinthians 15 is the resurrection chapter. Some of the Corinthians were saying that there is no resurrection of the dead. Paul from beginning to end is answering this serious doctrinal error. In the first 7 verses, he demonstrates that the resurrection is integral to the gospel message. In verses 8-11, he holds up himself up as a former enemy of Jesus persuaded by the resurrection, and as a life radically transformed by God’s resurrecting grace. In verses 12-19 he lays out the dire consequences if the resurrection were not historical; both on those who preach and on those who believe. In verses 20-28, he parallels Christ with Adam; Christ as the new representative of mankind undoes what Adam did and reverses the tragic consequences of the fall. In verse 29 he points to the incoherence of baptism if there is no resurrection. In verses 30-32 he points to the incoherence of suffering in Christian service if there is no resurrection. In verses 32-34, he warns of the moral dangers of unbelief in the resurrection. In verses 35-49, he answers the naturalistic objection to the plausibility of the resurrection. In verses 50-53 he argues for the necessity of resurrection for participation in the kingdom of God, in verses 54-57, the prophetic necessity of the resurrection, and in 58, the meaningfulness of the Christian life because of the resurrection. This chapter is all about the resurrection. So when we look at the details of the chapter, we need to keep the big picture in view.

1 Corinthians 15:29 Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?

Paul’s point in this verse, whatever the details mean, is that baptism makes no sense if the dead are not raised. Baptism assumes the reality of the resurrection.

So what does it mean to be baptized on behalf of the dead? There are several possible ways of understanding this phrase. I have heard numbers ranging from 13 to as many as 30 different opinions on what this verse means. I was tempted to simply be satisfied with saying that whatever the details of this verse mean, the main point is clear: baptism assumes the reality of the resurrection, and then move on to the next verse. My original intent was to look at the whole paragraph of verses 29-34. But I know there are some of you that just wouldn’t be satisfied with that. I will resist the temptation to go in detail through every variation of opinion on this verse, but I think it will be useful to look at this verse as a model of how to study the Bible, and what to do in your reading or studying when you come across a difficult verse.

Proxy Baptism

1 Corinthians 15:29 Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?

At first read we might conclude that this verse is talking about people who are baptized in order to benefit a deceased person. And this is one possible way to understand this phrase ‘baptized for the dead’. But this is not the only way this phrase can be understood. If this is what Paul means, he is talking about a proxy baptism where a living person is baptized in place of a dead person and for the benefit of that dead person. There are at least two main variations on this view. One is that Paul could be referring to a pagan practice that the Corinthians were familiar with, in which a living person would be baptized for the benefit of a dead person, to secure some kind of benefits for them in the afterlife. An alternative to this is the idea that a believer would be baptized for the benefit of a new convert who died before being baptized.

One problem with understanding this phrase as referring to proxy baptism is that we have no evidence of any kind of proxy baptism either among the pagans or among Christians until the 2nd century AD. It is possible that there did exist such a practice, and the Corinthians were familiar with it, but we have no surviving record of it.

A more significant problem with understanding this as proxy baptism is that Paul mentions it without qualification. He doesn’t say it’s good; he doesn’t say it’s bad; he just brings it up and moves on. If this were a practice that we are expected to participate in, we would expect to find it in the teaching of Jesus, and in the practice of the early church, and some instruction about it in the letters to the churches. Take, for example, breaking bread, or communion, or the Lord’s supper. We see Jesus breaking bread with his disciples in the three synoptic gospels, and Luke records his command ‘do this in remembrance of me’. Then we see the church breaking bread together throughout the book of Acts. Then we have clear instructions on the practice in 1 Corinthians 11. But baptism for the dead is mentioned only here in all of Scripture, and here it is not even clear what the practice was, or if it was something that was commended or condemned.

Paul does seem to distance himself from the practice. He abruptly changes to the third person in this verse. He does not say ‘why are we baptized’ or ‘why are you baptized’, but ‘why are they baptized for the dead’. He switches back to ‘we’ in the very next verse. This has led some to conclude that Paul is not in favor of the practice, but he mentions it only because it is a practice familiar to his readers, and it is a practice that makes no sense if there is no resurrection.

When the practice of proxy baptism is mentioned by Christian writers in the second century, the practice is clearly condemned as heretical and absurd. Even if it were being practiced as early as Paul’s day, it would seem quite unlikely that Paul would refer to a pagan or heretical practice and employ it as a legitimate defense of the Christian belief in resurrection. And for him to mention it without confronting or correcting it seems unthinkable.

Who Are The Dead?

When interpreting a difficult passage, it is essential to be sensitive to the context. One thing that is important for us to keep in mind in seeking to understand this verse is who ‘the dead’ are. In this chapter, ‘the dead’ is not a broad category including every person who has died. ‘The dead’ in this chapter is specifically talking about believing dead, those whose faith is not in vain (v.17); those who have fallen asleep in Christ (v.18); those who hope in Christ in this life (v.19); those who are in Christ (v.22); those who belong to Christ (v.23); those who will bear the image of Christ (v.49); those who will inherit the kingdom of God (v.50); those who will be raised imperishable (v.52); those who are given the victory through our Lord Jesus Christ (v.57). ‘The dead’ in this chapter are believers in Jesus who have died. The unbelieving dead are not in view in this chapter. So to take this passage in a way that baptism for the dead brings some benefit to those who have died in unbelief is to violate the whole context of the chapter. This eliminates the possibility of understanding this to mean that Christians were being baptized in an effort to offer some help to unbelievers in the afterlife. This understanding of who the dead are may fit with the notion that on rare occasions when a new convert died before being baptized, a living believer might be baptized for them. But this idea has its own problems.

What We Know For Sure

This is a difficult passage. A key principle for interpreting the Bible is to allow clear passages to shed light on ambiguous or unclear passages. Because God is truth and cannot lie, we can be confident that he will never contradict himself. Because the Bible is breathed out by God, and every word proves true, we can be confident that there is harmony between passages that on the surface appear confusing or even to contradict, even if we are unable to see that harmony. One difficult passage of Scripture will not overthrow the rest of the plain teaching of Scripture.

It will help to keep us on track to review some things that we know for sure based on the clear teaching of Scripture. Paul makes it clear in the first chapter of 1 Corinthians that there are only two categories of people; those who are perishing and those who are being saved. And the thing that differentiates between these two categories is not baptism, but the preaching of the cross. This is also what Jesus taught:

John 3:18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.

John 3:36 Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

John 5:24 Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.

It is clear that believing in Jesus, not baptism is decisive for escaping condemnation and enjoying life. Baptism is not necessary for eternal life, but it is what those who have received the gift of eternal life do to testify to the fact that they have been united with Christ. Baptism is what saved people do out of obedience to Christ, but baptism has no saving effect on an unbeliever. This begs the question; What would proxy baptism accomplish for a dead person if the baptism of a living person does nothing to effect their own salvation?

We know from the clear teaching of Scripture that baptism is an outward symbol of an inward reality. John said:

Matthew 3:11 “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.

Jesus spoke of the Spirit in John 7:

John 7:39 Now this he said about the Spirit, whom those who believed in him were to receive, …

Jesus said:

Acts 1:5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”

What is essential is the inward reality of being immersed in the Holy Spirit, without which the outward symbol of being immersed in water is meaningless.

We know based on the clear teaching of the Bible that nothing can be done to change the situation of those who have already died. ‘Hebrews 9:27 tells us that “it is appointed for man to die once, and after that comes judgment.” In Luke 16, Jesus told a story of a rich man and Lazarus, who both died. The rich man, in anguish in the flames, cried out for mercy and relief but found none. He then begged that someone be sent to his living relatives to warn them so that they too would not end up in this place of torment.

Baptism is an outward symbol of an inward reality. That inward reality comes by believing in Jesus. Nothing can change the state of those who have died. This is the plain and clear teaching of the Bible. So to conclude that this difficult verse teaches that something can be done to benefit those who have died is contrary to the clear teaching of God’s word. To conclude that this verse opens the possibility of salvation beyond the grave is to force it to go against the rest of scripture. To conclude from this verse that water baptism is a necessary part of salvation is to go against what the bible plainly teaches. If we use this verse to imply that there is any hope for eternity outside a believing relationship with Jesus we go against the overwhelming consensus of the entire biblical record. We must allow the clear teaching of God’s word to guide our thinking on less clear passages, like this one.

Converts on behalf of the Dead

1 Corinthians 15:29 Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?

Another possible way of understanding Paul’s language is not that the living person is attempting to bring any benefit to the deceased, but that being baptized for the dead means that the dead believer is the motivation for an unbeliever to believe and be baptized. Seeing the confident assurance with which a believer faces death has a profound influence on their survivors, who recognize their own mortality and some may become disciples in order to have that same confidence and to one day be reunited with their deceased loved one. To be baptized for the dead could mean that an unbeliever, having seen the confidence of a dying believer has in the resurrection, that unbeliever becomes a follower of Jesus in order to share in that hope of the resurrection. This fits better with Paul’s point, that this baptism makes no sense if the dead are not raised.

A possible weakness of this understanding is that this tends to lose sight of the primary point and motive of conversion; to be with Christ, not merely to be with loved ones who have gone ahead. And if this is what Paul intended, there may have been a better way to say it to make this thought more clear.

Convert Baptized on behalf of their own Dead Body

1 Corinthians 15:29 Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?

Another way to understand Paul’s meaning is to see ‘the dead’ in the theological sense of those who are dead in their trespasses and sins, of the body which is dead because of sin. Why are people (new converts) being baptized for the dead (for their own bodies which were dead in sin)? This takes baptism in its normal sense, the way it is used in the rest of scripture, of a new believer who has come to trust in Jesus for salvation to be baptized as a public confession identifying with Jesus. Baptism is something believers do, and it is not something that can be done for someone else. The focus throughout this chapter is on the resurrection of the body, a physical resurrection, not a mere spiritual existence after death. If the dead bodies of believers are not raised at all, why are believers baptized for their own dead bodies?

Romans 8 points to the physicality of the resurrection:

Romans 8:10 But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. 11 If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

Resurrection gives life to your mortal bodies, bodies that are dead because of sin.

Paul connects baptism with Jesus’ death and resurrection and ours in Romans 6.

Romans 6:2 ..How can we who died to sin still live in it? 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. 5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. 8 Now if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

We have been buried with Christ through baptism into death, we have been united with him in a death like his, our old self was crucified with him; we have died with Christ. All this is so that as Christ was raised from the dead, we will be united with him in a resurrection like his, so that we will live with him. Baptism is our identification with Christ, our union with him in his death in order to be set free from sin and be really and truly alive. We are baptized for our own dead bodies, in the hope that those bodies, having died with Christ, will raised to a new kind of life. Baptism makes no sense if there is no resurrection. Christian baptism is a picture of death and resurrection; if there is no resurrection then baptism is a faulty picture. If there is no resurrection, baptism would be a better picture if we just pushed people down under the water and held them there.

This seems to be the way the early church understood Paul’s words. Tertullian, who lived c. 155-240 AD, wrote:

unless it were a bodily resurrection, there would be no pledge secured by this process of a corporeal baptism. “Why are they then baptized for the dead,” he asks, unless the bodies rise again which are thus baptized? For it is not the soul which is sanctified by the baptismal bath: its sanctification comes from the “answer.”

-Tertullian, On the Resurrection of the Flesh, 48

and

To be “baptized for the dead” therefore means, in fact, to be baptized for the body; for, as we have shown, it is the body which becomes dead. What, then, shall they do who are baptized for the body, if the body rises not again?

-Tertullian, Against Marcion, 5:10 [c.208 AD]

Conclusion

Baptism is an identification with Christ in the gospel story. Christ died for our sins, he was buried, he was raised, and he appeared. We believe the gospel and we act out the gospel. Christ died for our sins and was buried, and our old self died with him. Jesus was raised from the dead, and we believe that our mortal bodies will be raised to be with him forever.

When we are faced with a difficult section of Scripture, we need to keep in mind the big picture, to pay careful attention to the details, to be sensitive to the context, and to recognize that because of the character of God, the Bible must harmonize, and one obscure passage should never be used to overthrow the plain teaching of the rest of Scripture.

Whatever Paul meant by this phrase ‘baptized for the dead’, we understand his main point. The practice of baptism makes no sense if the dead are not raised. Yet followers of Jesus continue to be baptized, attesting to their belief in the resurrection.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

May 17, 2015 Posted by | 1 Corinthians, podcast | , , , , , , , | Leave a comment