Christ Church

Many Infallible Proofs

Joe Harby on

Podcast: Play in new window | Download

Introduction

The last description of Christ’s resurrection appearances is found in the very first part of Acts. As we celebrate His resurrection, we want to take care that we learn everything that the Scriptures teach us about it.

The Text

“The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God” (Acts 1:1-3)

Summary of the Text

Luke is here introducing the second volume of his work. In the first, also composed for Theophilus, he had gathered up the accounts of eyewitnesses of the life of Jesus, and set them out for us in the third gospel (Luke 1:1). He refers to that here as the “former treatise,” and it was about what Jesus began to do and teach (v. 1). What the Lord continues to do, He will do in and through His body, throughout this second treatise. What the Lord began to do, He did in Luke, and what He continues to do, He continues through the book of Acts. Jesus gave us a lived- out example and He also taught until the day of Ascension—which occurred right after He gave His commandments to the apostles through the Holy Spirit (v. 2). After the Lord’s passion, He showed Himself alive, and this showing was by “many infallible proofs (v. 3).” He was seen by them over the course of forty days, and during that time He taught them about the kingdom of God (v. 3).

A Sure Sign

The word translated here as “infallible proofs” is a word that is used only this once in the New Testament. But from the time of Aeschylus on down, it meant something from which a matter is “surely and plainly known”—it points to “indubitable evidence,” and establishes something beyond all reasonable doubt. And Luke here uses the plural, and says that there were many of these proofs.

This was after His passion, after His suffering. He had been taunted, tortured, flogged, and crucified. A spear had been run into His side to ensure He was really dead. Then He was taken down, wrapped in burial clothes, and placed in a cave for three days and three nights. A heavy rock was in front of the cave, and a guard was posted there. He was dead, and if the disciples knew anything, they knew He was dead.

What then, did these proofs consist of? Clearly, if the disciples knew that Jesus died, and they also knew the one in front of them was alive (moving, speaking, etc.), the thing that would need to be proven is that He was the same one who had died. “See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have” (Luke 24:39). What is Jesus demonstrating here? What is He proving? Two things—that He is not a spirit or a ghost, and that “it is I,” the same one who had died. They could have touched His back to determine that He was not a ghost, but He shows them His hands and feet—the wounds still visible— in order to show them that the body in front of them was the same body they had seen on the cross. There was true historical continuity—that same body bridged the time between the crucifixion and the resurrection. When they found the tomb empty, it was because the one body that was there had been raised. God didn’t destroy one and create another. It was the same body. Neither did a ghost emanate from that one dead body. Christ’s body was always physical.

Forty Days

Jesus did this for the disciples over the course of forty days. He persuaded them with many proofs. On what basis are we persuaded? If we are persuaded because we are in the Christian line-up, then we are of Christ the same way the Pharisees were of Moses. Once a culture has started, it is pretty easy to stay in the groove—although it is very hard to grasp the spirit of those who made the groove in the first place. But if we are Christians by true, evangelical God-given faith, then two things will be true in our experience. First, we will understand that the resurrection is not so much something that needs to be proven as it is (for us) the proof itself. How do we know that Jesus is the Son of God? The resurrection shows us (Rom. 1:4). How do we know that Jesus will come to judge the world (Acts 17: 31)? We know because He rose from the dead. Add one more thing. The world will know because love has been raised from the dead in us (John 13:35). Resurrection life is here and now.

Words of the Kingdom

What did Jesus teach during this time? Luke tells us that He taught them about the things pertaining to the kingdom of God. This was His great theme throughout the gospels, He taught this after His resurrection, and His disciples taught the kingdom of God all the way through the book of Acts (e.g. Acts 8:12; 14:22; 19:8; 28:23).The gospel of Christ’s death and resurrection cannot therefore be separated from a declaration of the crown rights of King Jesus. His resurrection was not ghostly. Why would His reign be?

What is this kingdom? What is it that we should be preaching and teaching? The kingdom of God refers to the rule and realm of the Lord Jesus Christ. His rule refers to His personal authority (John 14:15; 15:17). His realm refers to those places where His rule is legitimate, which is to say, everywhere (Ps. 72:8). The gospel of Christ’s death and resurrection cannot therefore be separated from a declaration of the crown rights of King Jesus. His resurrection was not ghostly. Why would His reign be?

Read Full Article

Palm Sunday and the Greeks

Joe Harby on

Introduction

In the verses immediately prior to our text, we see the Lord’s triumphal entry into Jerusalem. The people received Him gladly in the name of the Lord (vv. 12-13). It is common for preachers to expand on the fickleness of crowds by contrasting this reception with the mob yelling “crucify Him” just a few days later, but we really have no reason for thinking that these were the same people.

Jesus entered Jerusalem on the back of a donkey, fulfilling the word of the prophet (vv. 14-15). The disciples did not understand the import of all this until later, until after Christ’s glorification (v. 16). The word about Lazarus was being spread around (v. 17), and the crowd received Him because of this (v. 18). The Pharisees then said, “Look, this is worthless. The world loves this man” (v. 19). This is how John sets up the episode with the Greeks.

The Text

“And there were certain Greeks among them that came up to worship at the feast: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour” (John 12: 20-26).

Summary of the Text

It is possible that these were Jews of the Dispersion, but in this context, it is much more likely that they were Gentile Greeks. They were there to worship at the feast, which was Passover (v. 20). They came to Philip, who was from (John makes a point of telling us here) the town of Bethsaida in Galilee. Galilee was “of” the Gentiles (Matt. 4:15), and Bethsaida meant “House of Fish.” Jesus had promised Peter that the disciples would be fishers of men, and He was not talking about a cane pole and a quiet trout stream. He was talking about bursting nets and a fishing industry. So these men came to Philip and said they wanted to see Jesus (v. 21). Philip tells his brother Andrew about it, and they both tell Jesus (v. 22). We are not explicitly told whether these Greeks ever met Jesus, but Christ’s cryptic answer tells us what the conditions would have been if they did. This seems to hint at a positive response, however stringent the conditions. The hour was approaching for Christ’s glorification (v. 23), and in this regard He was here talking about the cross (vv. 27-28). A grain of seed that does not die “abideth alone,” but if it goes in the ground and dies, it brings forth much fruit (v. 24). This pattern of “much fruit” is generational. It multiplies because the seed corn that is produced will itself die, and be fruitful as well (v. 25). Christ then closes the loop on the request of the Greeks. They wanted to see Him (v. 21), but Jesus slides right into “serve me” (v. 26). He who would serve must follow (v. 26). Follow where? To death and fruitfulness. For, Jesus says, where I am (in the ground and in the heavens), there also will His servant be (v. 26). If a man does this, the Father will honor him as well (v. 26). As Christ rose, so shall we. If we die as Jesus did, we are glorified in the dying. If we die with Him we will also rise with Him (Rom. 6:5). And if we rise with Him, then we are honored as He was—and this is the place where the fruit is harvested.

“Not Dying” or “Not Rising”

Jesus came into the world to confront the world, and to subvert its entire system. Worldliness and godliness therefore represent two different approaches to the questions about life and living. The world is dedicated to a life that is based on not dying. Given our sinfulness and the curse that God laid on the world, this is a futile and vain endeavor, an impossible standard. This is the core of worldliness—don’t let go, don’t give up, don’t surrender, keep whatever you have in that death grip. And that is just what it is—a death grip. Once matured, this worldliness is the beating heart of Hell.

The core of godliness is this—Jesus came so that we might have life, and have it more abundantly (John 10:10). Who would shy away from abundant life? Well, everyone, just as soon as they discover that this abundant life is on the other side of death. As the old Albert King blues song puts it, “everybody wants to go to Heaven, but nobody wants to die.” As that song also notes, everybody wants to hear the truth, but everybody wants to tell a lie.

Now this is not just worldliness as opposed to godliness on the grand scale—dealing with actual death, for example. It is not just the day before you physically die that the contrast between the two kinds of living is made. Jesus said we were to take up our cross daily (Luke 9:23), which means that these issues are present every day, all day long.

Inexorable Fascination

Once the teaching of Jesus at this point is made clear, it would be easy to believe that throughout the course of human history, we might be able to come up with three Christians tops, if that. But the cross is not the ultimate test that we must pass. It is the ultimate test that the Lord Jesus passed, and because He was glorified in passing it, that glorification draws men inexorably to their fruitful deaths.

“Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die” (John 12:31-32).

We have been contrasting this fruitful death and resurrection with the way of the world. Here it is explicitly. How did Jesus save the world? He did it by judging the world. Now is the judgment of the world, and all its clinging-to-life ways (v. 31). Now the prince of the world was to be cast out—and we are to have a new prince, one who died and rose, not one who clung to everything. And Jesus, lifted up in agony and death, would be glorified, and would draw all men to Him. And this He is in the process of doing, even down to the present hour.

Podcast: Play in new window | Download

Read Full Article

Romans 50: Civil Obedience in Context (13:1-3)

Joe Harby on

Podcast: Play in new window | Download

Introduction

As we begin the task of unpacking this crucial part of Romans, always remember the context. In the latter part of chapter 12, we saw that Paul was arguing from Dt. 32 that Moses had predicted that God would be avenged upon the Jews, and that He would use a nation that has no understanding to do it (Dt. 32:21, 35). That nation was to be the Roman nation, and this is how Paul knew that the believers of the first century were to be in Jeremiah’s position, and not Hezekiah’s. On top of that, the Lord Himself had prophesied that Jerusalem would be flattened within one generation (Matt. 24: 34). Jesus had said this around 30 A.D., and Paul is writing almost 30 years later (57 A.D.). So the clock was ticking. The Jews erupted in open revolt in 66 A.D.—just 9 years after Romans was written. So Paul’s writing on this subject was not an academic exercise.

The Text

“Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same” (Rom 13:1-3).

Summary of the Text

Every soul is to be obedient to the higher powers (v. 1). There is no authority except what God has established (v. 1), and this includes the emperor Nero, who was emperor at that time, despite his unbelief and paganism. Paul is arguing that the Roman control of Jerusalem was God-ordained, and that those who tried to recruit Christians to join with the Jews in resisting Rome from the “holy city” were actually recruiting them to damnation and judgment (v. 2). Paul then gives his rationale for this, which is that rulers are a terror to evil works, not to good works. If you don’t want to live in fear of those in power, then earn their praise by doing what is good (v. 3).

Even More Context

In this setting, it would be difficult to overemphasize the importance of historical context. Nero had become emperor in 54 A.D. and the first five years were known as his golden years. So when Paul wrote these words, he was not living in some utopian fantasy land—the rule really was decent. Nero was at that time advised by a man named Burrus and the Roman Stoic philosopher Seneca. That golden period ended in 59, when Nero had his mother murdered, an act that appalled pretty much everybody.

Further, this man Seneca had published a book On Clemency in 55 A.D. Interestingly, a commentary on this book was the first book that John Calvin ever had published. And if you compare Romans 13:1-7 and De Clementia 1:1-4, the chances will appear outstanding that Paul was acquainted with Seneca’s work, and was laboring to have the Christians do their part. How necessary this was can be seen in the subsequent events. (Incidentally, Seneca was the brother of Gallio in Acts 18:17.)

Later, when the Jewish revolt broke out, it initially looked like it had good chance of success. In the middle of the war, in 68 A.D. there was a coup against Nero, and he was forced to commit suicide. He was replaced by a rapid succession of emperors, each of whom reigned for a matter of mere months. There was to be no real consolidated rule in Rome (in the city where the recipients of this letter were living, remember). As you know, the Temple in Jerusalem was finally burned in 70 A.D. but this was preceded by the burning of the Temple of Jupiter on the Capitoline Hill in Rome in 69 A.D. (it is not surprising that 69 became known as the year of the four emperors—Galba, Otho, Vitellius and Vespasian). Vespasian appears to have been the one adult in the lot—and he had to leave the siege of Jerusalem to save Rome, leaving his son Titus to finish up the conquest of the Jews.

So the time between Paul’s letter and these events in 68, was the same length of time from 1999 to the present—not a long time at all.

Conditioned Obedience

The reason Paul gives for obeying the existing authorities was that rulers punish evil deeds, and reward good ones. When he wrote this, it was true. But everything was about to come unstuck. So consider this —to take just one example from these years—what would it mean to subject yourself to the higher powers when Vitellius was (temporarily) ruling in Rome, and Vespasian was marching on Rome with his legions? And further, let us say that Vitellius had already distinguished himself as a debauched thug, driving the city into economic chaos by means of triumphal parades and three orgiastic banquets a day, and then trying to solve the economic problems by executing anybody who had declared him to be their heir. What about then? If there is a riot in the streets, and somebody clambers up on the courthouse steps with a megaphone, and shouts to everybody that he is the king, do you have to obey him because of Rom. 13:1? What about the second guy who shouts that? So just ten minutes of such conditions should show why Paul was as urgent in his exhortation here as he was. In this fallen world, sinful anarchy is far, far worse than a sinful stability.

The Measure of Faith

And so this goes back to a foundational principle that Paul set down in the previous chapter—no one should think they are more important than they are (12:3). As the drama unfolds, who are you in that drama? Are you Vitellius or Vespasian? Seneca or Paul? John Knox used the apt illustration of a father who lost his mind and tried to commit mayhem against his family. If a couple of his sons sit on him until the madness passes, are they dutiful sons or rebellious sons? If they are one, might someone else say they were being the other? Certainly. And so what is our duty? We must be steeped in the Scriptures, and must not think of ourselves more highly than we ought. How? According to the measure of faith.

Read Full Article

Romans 49: 21 Principles a Christian Citizen Must Know (13:1)

Joe Harby on

Podcast: Play in new window | Download

Introduction

Because the teaching of the apostle Paul on civil authority is widely misunderstood and misrepresented, we are going to take our time going through this section. And because the instructions here are to Christian citizens and subjects, we are going to begin with a scriptural introduction to this entire subject. And because of who is addressed here, it is important to remember something that Abraham Kuyper once said: “In any successful attack on freedom the state can only be an accomplice. The chief culprit is the citizen who forgets his duty, wastes away his strength in the sleep of sin and sensual pleasure, and so loses the power of his own initiative.” We are going to therefore consider 21 principles on civil government that the Christian must understand.

The Text

“Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God” (Rom. 13:1).

21 Principles:

1: Civil government and rule is a blessing from God, and not a necessary evil. “The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God. And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain” (2 Sam. 23:3-4). We are not anarchists.

2: God establishes a righteous throne with majesty. “It is an abomination to kings to commit wickedness: for the throne is established by righteousness” (Prov. 16:12). “And the LORD magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty as had not been on any king before him in Israel” (1 Chron. 25:29; Dan. 4:36).

3: The law of God is the soul of a good ruler. “Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens” (Ex. 18:21).

4: God requires true humility of His rulers. “That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel” (Dt. 17:20).

5: Our basic demeanor toward civil rulers should be one of honor. “Honour all men. Love the brotherhood. Fear God. Honour the king” (1 Pet. 2:17). What the kings of the earth bring into the New Jerusalem is not a sham or a pretense (Rev. 21:24).

6: Tyrants love moral corruption, and hate virtuous men. As Chesterton once put it, free love is the first and most obvious bribe to offer a slave. Tyrants therefore love public entertainments and private vices because they love an enervated people. “But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication” (Rev. 2:14). Porn is therefore politics, and reveals your true political allegiances.

7: Absolute perfection in our rulers is not the point. “Cast me not away from thy presence; and take not thy holy spirit from me” (Ps. 51:11). David had forfeited his throne, as Saul had, and he knew it. But God in His mercy allowed David to remain as the king. And it is said of a number of kings that they were good, like Asa, but that they did not remove the high places (1 Kings 15:14).

8: Tyranny is a judgment from God for the sins of the people. “And he said, This will be the manner of the king that shall reign over you: He will take . . .” (1 Sam. 8:11). But remember that the God who sends tyrants to chastise us may also send a deliverer to save us

9: Every manner of civil government is under the authority of God. God rules in His own name, and princes rule by derivation. Civil rulers are the lieutenants of God. Here in Romans 13, the word for deacons is used of them several times (Rom. 13:4). The ruler is therefore a appointed, delegated, and deputized servant.

10: Civil disobedience is required when matters of worship and the gospel are concerned. “But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up” (Dan. 3:18). “Then Peter and the other apostles answered and said, We ought to obey God rather than men” (Acts 5:29).

11: Civil disobedience is lawful in other areas as well. David honored Saul (1 Sam. 24:5), but did not turn himself in (1 Sam. 24:22). Neither did Peter turn himself in (Acts 12:11), or Paul for that matter (2 Cor. 11:32-33). Examples could be multiplied.

12: Civil government is covenantal, and has a double covenantal nature. It involves God, the magistrate, and the people (2 Chron. 23: 16).

13: No human authority, civil magistrates included, can be absolute. God alone has absolute authority; man’s authority is always limited and bounded. This is what Nebuchadnezzar confessed—when his sanity returned (Dan. 4:35).

14: Not everything that is legal is lawful (Rev. 13:17).

15: Faithful believers will often be accused of lawlessness and treason. Ahab was the troubler of Israel, and so that is what he accused Elijah of being (1 Kings 18:17). But the cause of the trouble is the problem; the solution is not the problem (2 Chron. 23:13).

16: The Bible teaches the principle of the “consent of the governed.” Rehoboam was elected to be king (1 Kings 12:1), and he was no anomaly.

17: The lot of the people and the character of their rulers is linked together. “When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn” (Prov. 29:2).

18: Resistance of tyranny is not the same thing as resistance of the established civil order. Jehoida defended the throne by removing someone from it (2 Chron. 23:11).

19: Lesser magistrates obeyed Jehoida, and they were right to do so (2 Chron. 23:1-3).

20. We must care what company our rulers keep. Panders, whores, flatterers and “other mushrooms of the court” are to be despised. “Take away the wicked from before the king, and his throne shall be established in righteousness” (Prov. 25:5).

21: And last, Christian history matters. Included in our definition of “the powers that be” (Rom. 13:1) must be things like: the Constitution, the will of the people, the lesser magistrates, and the balances of powers.

Read Full Article

Romans 48: Coals of Fire on the Head (12:9-21)

Joe Harby on

Podcast: Play in new window | Download

Introduction

Having discussed some of the gifts of the body, Paul moves on to exhort the Roman Christians in how the parts of the body should function together. What does it look like when the saints are being knit together in love, as they ought to be? Paul gives us a distinctively Pauline expression of a Sermon on the Mount ethic, but with a surprising twist.

The Text

“Let love be without dissimulation. Abhor that which is evil; cleave to that which is good . . .” (Rom. 12:9-21).

Summary of the Text

Love must not be hypocritical (v. 9). We should hate what is evil and cling to what is good (v. 9). We should be affectionately loyal to one another (v. 10), honoring others before ourselves (v. 10). We should work hard (v. 11), and we should serve the Lord with a fervent zeal (v. 11). We should rejoice in hope, be patient in affliction, and constant in prayer (v. 12). We should be quick with a helping hand for the saints (v. 13), and given to hospitality (v. 13). If people persecute you, bless them. Do not curse them (v. 14). The duty of empathy is next; rejoice with those who rejoice, and weep with those who weep (v. 15). We should think of one another in the same way (v. 16). We should not be snobs, but rather be willing to associate with the lowly (v. 16). With a look back at v. 3, we are told not to be wise in our own conceits (v. 16). We are not retaliate against others (v. 17). We are to live honestly in the sight of all (v. 17). To the extent it is up to you, you are to live in peace with all men (v. 18). Then comes the twist. We are not to avenge ourselves, not because vengeance is wrong, but because it is the Lord’s (v. 19). We are not to avenge, but leave room for wrath. The Lord will repay (v. 19). As far as you are concerned, feed your hungry enemy, give a drink to your hungry enemy, and in doing this you will heap coals of fire on his head (v. 20). Do not be overcome by evil (v. 21). But it is not enough to fight off attacks. Go on the offensive; overcome evil with good (v. 21).

In Concentrated Form

Love sincerely. Hate sin. Hold the good. Like each other. Defer to one another. Work hard. Stay zealous. Rejoice. Endure. Pray constantly. Give to others. Open your home. Bless enemies, bless and do not curse. Identify in empathy. Stoop low. Drop your conceits. Don’t retaliate. Live honestly. Keep the peace. Live the Jesus way.

Not a List of Rules

Now this is a description of character. This is a description of what it looks like when the Spirit is at work in a community of saints, building what is called koinonia, true and living fellowship. This is not an invitation to you to labor for six months on having your love be without hypocrisy, after which you can move on to abhoring what is evil. Check that box, and on to the next thing. In contrast, the fruit of the Spirit hangs together in one cluster, like the grapes of Eschol (Num. 13:23). When we live together in triune community, this is what it is like. When it is not like this, we are doing something else—however religious we think we might be.

The Glory of Vengeance

God does not tell us that “vengeance is wrong,” but rather He says that “vengeance is mine.” This statement comes from Deut. 32:35, a chapter in which God details the future history of the Jews, and how He was going to use the Gentiles to provoke the Jews to jealousy (Dt. 32:21; Rom. 10:19). In this same context, God promised that He was going to bring vengeance on the Jews (Dt. 32:34-35; Rom. 12:19; Heb. 10:30). In the next breath, Moses says that God will judge His people (Dt. 32:36; Heb. 10:30; Ps. 135:14), in the sense of vindicating them. As Paul taught in the previous chapter, the Jews will be brought back. At the end of Moses’ song, he (and Paul) invite the nations to rejoice together with the Jews (Dt. 32:43; Rom. 15:10).

This means that the archtypical vengeance has already happened. The first century Christians, who lived through this, established a pattern for us to imitate if we live through anything that is comparable—as many generations of Christians have. The persecutors in the first century were the Jews; in subsequent centuries they adopted many other names, including names ransacked from the Bible, but kept the same spirit.

Leave Room for Wrath

Remember that the chapter markings were not in the letter as Paul wrote it. When he says here that we are not to avenge ourselves, he says that we should step aside to make room for wrath. This is just a few verses before (12:19) Paul tells us how that wrath comes. The God to whom vengeance belongs has deputized rulers to act in His stead (13:4), in this case, the Romans. The Romans were the appointed instrument in the hand of the Lord of all vengeance, and they were the ones who were to destroy Jerusalem, as the Song of Moses had promised would happen.

Does this not apply to us then? Of course it does, once the necessary adjustments have been made. But we must remember the context here. When Paul cautions against rebellion (13:2), he is not giving us an abstract classroom lecture in rarified civics. He is writing just a few years before an actual rebellion broke out, one that concluded with the fulfillment of the prophecies that he, Paul, has just been citing. So we must read this on the alert for Paul’s premises.

Coals of Fire

Verse 20 is a quotation from Proverbs 25:21-22. But the question of what those “coals of fire”has been much discussed. Is this a kind act, a helping hand that puts starter coals in somebody’s basin that they carry home on their head? That has the feel of a Bible handbook answer. Are these coals of fire an image of judgment (Ps. 18:12-13)? Or perhaps conviction of sin? That is possible, but given what is said about overcoming evil in the next verse, I would take it as an act of consecration. Treat your enemy like he was an altar (Lev. 16:12).

Read Full Article