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Abandoning the Sons of Belial (Authentic Ministry #15)

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INTRODUCTION

Remember that the point of this epistle is for Paul to defend the authenticity of his ministry. There are three groups involved. There were the false teachers, the agitators that stirred up the trouble. They had initially swayed the whole church, but after Paul’s severe letter, the bulk of the church had come back into their loyalty to Paul. That is the second group. The third group was made of saints in the church who were still rattled, who still had the wobbles. These were the ones that Paul beseeched to “enlarge their hearts.” And in this passage, we get to Paul’s basic “call to action.” We have come to the thing which they must do.

THE TEXT

“Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 6:14–7:1).

DEBRIS CLEANING

Before summarizing the text, there is an important misunderstanding to get out of the way. In this section, Paul famously says that we are not to be “unequally yoked with unbelievers.” This is regularly applied to marriages and/or business partnership, and while this is a legitimate application, it is not what the text is talking about—and we have to be careful not to lose the original meaning. When Paul tells Timothy to take a little wine for his stomach and frequent ailments (1 Tim. 5:23), he was not trying to refute teetotalism. That is a legitimate application (by extension), but not what Paul was talking about. It is the same here.

The original meaning was the summons that Paul was delivering, urging the remaining wobbly Corinthians to make a complete break from the false teachers (whom we will get to know much better in later chapters). For now it will serve to distinguish the wolves from the sheep who have been mauled by wolves. Paul is appealing here to the latter.

SUMMARY OF THE TEXT

Paul starts with the principle. Do not be in harness together with unbelievers (v. 14). The reason is then given in a series of contrasts. Is there fellowship between righteousness and unrighteousness (v. 14)? Communion between light and darkness (v. 14)? Concord between Christ and Belial (v. 15)? Faith and infidelity (v. 15)? The temple of God with idols (v. 16)?

These destructive false teachers want to set up their idols in the Corinthians, saints who were the Temple of God (v. 16). What looks like a solitary quotation from the Old Testament starting in v. 16 is actually a complicated mashup of quotations from about six different places in the Old Testament. The first two are promises of close and intimate fellowship (Lev. 26:11-12; Eze. 37:27). Then came the promise of adoption, and this is taken from four distinct places (2 Sam. 7:14; Is. 52:11; Eze. 20:34; Is. 43:6).

Overwhelmingly, the six cited passages are talking about Israel’s restoration to the land, brought out of exile. The Corinthians were the heirs of these spectacular promises and, as such, had an obligation to cleanse themselves from all filthiness of spirit and flesh, perfecting holiness in the fear of God (7:1). That is the call—to break with these sons of Belial.

SONS OF BELIAL 

We can tell that this is the import of this passage from the overall flow of the argument. Dealing with these false teachers is, after all, the theme of the entire letter. But we can also see it in his use of a word like Belial. The word probably means worthlessness, and is used throughout the Old Testament to refer to covenant losers. In other words, we are talking about covenant members who were wicked louts. See, for example, the following: Dt. 13:13; Judg. 19:22; 20:13; 1 Sam. 1:16; 2:12; 10:27; 25:17,25; 30:22; 2 Sam. 20:1; 1 Kings 21:10,13; 2Chron. 13:7. This is precisely what Paul was dealing with at Corinth, and so he asks the rhetorical question—what possible fellowship can there be between Christ and Belial?

THE PRESSING NEED FOR MORE CHURCH SPLITS

The “unbelievers” Paul is talking about are his adversaries within the church. These are false brothers. Do not be “yoked with” means do not pal around with, enable, encourage, or otherwise link to these people.

The driver of all such splits, however, needs to be holiness. If they pursue holiness in the fear of God, a lot of the separating will take care of itself. Paul is reminding the Corinthians of their identity in Christ. Now, in Christ, what are they? They are the righteousness of God (2 Cor. 5:21). They have been made light (2 Cor. 4:6). In Christ, they are a new creation (2 Cor. 5:17). By direct implication, Paul includes them as being among those who believe (2 Cor. 4:4). They are the Temple of God (2 Cor. 6:16). So the Corinthians are or have each of the characteristics that have no fellowship, communion, concord, part, or agreement with the corruptions offered by the sons of Belial. Those corruptions would unrighteousness, darkness, worthlessness, infidelity, and idolatry. And it is holiness of life that drives all such things away.

DISEASED EVANGELICALISM

Satan has two basic strategies for attacking the church. He attacks it by persecutions from without, and he attacks it by introducing corruptions from within. The latter has been his tactic of choice in the American church, and it has worked very well for him. The bottom line of all such corruptions is unholiness, and usually with a sexual component. This is why vast swaths of the evangelical church collapsed almost overnight when the challenges of the last two years first appeared.

And so the application today should be obvious. Separate from—do not have anything to do with, do not follow, do not fellowship with—the ministries of anyone who is woke, or semi-woke, or is effeminate, or who compromises on theistic evolution, or who makes room for homosexuality as an identity, or who ordains women to be pastors, or who advances any form of critical theory, or who would otherwise invite this generation’s Clown Car Review into the church. Tragically, this list is not limited to mainline liberal churches. Because we did not heed the warnings of the apostle, the evangelical movement is shot through with the cancers of unbelief.

But do not just turn away. That is insufficient. Pursue holiness. Pursue righteousness. Pursue Christ.

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The Glorious Gospel of Grace (CCD)

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INTRODUCTION

The Reformation was a recovery of the Gospel of grace. Not by the merit of saints, or the good works which we or others have done, or the penance paid into the coffers, but by the free grace of God are you saved. But in every age, various attempts are made to cloud and obscure and bury this glorious doctrine. It is the church’s duty to proclaim and defend this Glorious Gospel through all ages.

THE TEXT

Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace (Ephesians 1:3-7).

SUMMARY OF THE TEXT

In this prologue Paul gives us the Gospel message undiluted. The Blessed God has poured out heavenly blessings upon us in Christ (v3). This blessing is not haphazard, but is according to His eternal purpose, before the worlds began, that we should be holy (v4). All blame is lifted away from us, Satan’s accusation is answered with the simple, child-like answer: Jesus loves me (v4).

Our holiness & blamelessness is brought about by His predestinating our adoption by Jesus unto Himself (v5); all this is according to God’s good pleasure (v5), and results in praise to the glory of His grace as displayed by enemies & strangers being transformed into beloved sons (v6, Cf. 2:13). This Gospel can be simply summarized in this way: by the redeeming blood of Christ, our sins are forgiven (v7). Furthermore, God can forgive our sins because He is rich in grace (v7).

THE SCANDAL OF FREE GRACE

Grace is favor. But God’s favor is no intangible notion that lives in the realm of ideas. When we look at the story of Scripture, we see that God’s favor makes the barren woman bear a child in old age (Cf. Gen. 30:22, Rt. 4). It delivers a nation of slaves (Ex. 15). It gives revelation to the proper worship of the living God (Deu. 4:33). It sends down heavenly manna, and makes water spring from rocks (Ps. 78:16, 25). It routs armies of Giants. It topples Jericho walls.

When God places His favor upon either an individual (i.e. Noah, Abram, David, Solomon, etc.) or a nation (i.e. Israel), things are not left as they once were. God gives the Law to Moses, and then Moses asks to see God’s glory, and in that episode the Lord, the Lawgiver, declares His character: “And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation (Ex. 34:6-7).” God’s glory is declared in His graciousness to mankind; this is nestled in the context of God establishing His covenant mercies with Israel. God rearranges Israel, and this is because God’s favor has been set upon them.

God’s favor rests upon Jacob as he flees from his brother, and God promises at Bethel to protect him in his wanderings (Gen. 28:15); upon Jacob’s return, God comes to wrestle with Jacob. This, too, is a display of God’s favor. It is a grace to wrestle with God (Gen. 32:28). How else did Jacob get a new name, Israel? God’s favor rested upon Jacob, it upheld him, protected him, and came to define him.

The story of biblical history is God repeatedly coming in grace to mankind, and revealing His great purpose to restore man to the glory of His presence. But when God comes down, He does not come down to simply leave things put. God’s grace rearranges the furniture. The presence of God, His sweet favor being poured upon His people, brings about the great moments of redemptive, covenant history. His favor is set on Noah, and the world is flooded & remade. His favor is set on David, and the Philistine giant is toppled and the army put to flight.

SWEET GRACE

Grace is sweet. But not like a 2lb. bag of gummy bears. It’s like the sugar which activates the yeast in your dough. Apart from grace you are damned, you are dead. But when God, by His eternal purpose, shows grace to you, you are brought to life. You are justified. You are forgiven. You are reckoned as righteous in God’s sight. And that grace begets in you life. True life. Christ’s life, by His Holy Spirit.

That first sight of grace is the root. But the continued gaze upon God’s glorious grace brings about the fruit of holiness, the fruit of the Spirit. Grace opens our eyes, and grace keeps our eyes steadfast upon the Christ who sought us and bought us.

KIDNAPPING INSTEAD OF ADOPTION

John Newton once said, “Satan will preach free grace when he finds people willing to believe the notion, as an excuse and a cloak for idleness.” Paul warns in his famous rhetorical question, “Should we sin so that grace may abound? God forbid.” But regardless of such warnings many Christians continue to operate under a misguided assumption about what grace is.

Amidst the many ways that the clear glass of grace is clouded over with the doctrines of men, is a recent tendency in modern evangelicalism to absolutize the doctrine of adoption. Our text describes our salvation in terms of being adopted in God’s household (Eph. 1:6). But recent articulations of this doctrine turn this adoption from a glory to a grief. Being adopted as sons by the Heavenly Father is turned into being pampered by a heavenly wet-nurse who denies no treat to the spoiled heir.

Grace is not the indulgence of God the Father of our sinful lusts. Grace begets a new nature within us, because the Father has adopted us and made us partakers of His nature. Grace restores nature, it doesn’t indulge fallen nature. Our adoption into the household of God is not a permission slip to remain in sin, to remain as enemies of the Almighty. Our adoption is a change of generation, a change of Fatherhood.

GRACE IS IN A MAJOR KEY

Another common feature of many descendants of the Calvinist heritage is to think of the doctrine of man’s total depravity as a description of the Christian post-conversion. But this is not the Gospel which was recovered in the Reformation.

Instead of moaning over or coddling our sinfulness, the Gospel of grace gives us hope that we are not only reckoned as righteous in our justification, but we are empowered by the Spirit to walk in true holiness in our sanctification. We aren’t left as orphans. We are given a new nature. A new heart. A new Spirit is put within us.

This glorious gospel of God’s grace is in a major key. Attempts to play it in a minor key are just plain ugly. As Paul puts it in our text, your salvation results in praise to the glory of His grace. Or as he calls it elsewhere, it is the “glorious gospel of Christ (2Co 4:4);” it is “the glorious gospel of the blessed God (1 Tim. 1:11).”

The glorious Gospel of grace is this. God has set His favor upon you. Not because of anything good in you, but by the goodness of Christ in your stead. This grace will not leave you as you are. By grace your eyes are opened to see Christ. By grace the glory of Christ holds your gaze. By grace you shall one day say with the hymn-writer, “hope shall change to glad fruition, faith to sight, and prayer to praise.”

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As Your Own Body (Biblical Marriage Basics #6)

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INTRODUCTION

When God unites a man and woman in the covenant of marriage, they truly become one flesh. This is why divorce is always violent (Mal. 2:16). This is not merely a picture; it is a covenantal reality. Therefore, a man’s love and care for his wife is always simultaneously for himself. Like Christ, a man is always presenting his wife to himself, the only question is whether he is presenting glory to himself or not.

THE TEXT

“That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself” (Eph. 5:27-28).

A LIVING SACRIFICE

Christ’s love for us turns us into living sacrifices (Rom. 12). And here, the language implies that a husband should see his love as having a similar effect on his wife, making her spotless, holy, and without blemish, the sort of thing you would look for in a sacrificial animal (Ex. 12:5, Num. 19:2, 1 Pet. 1:19). While there was certainly a punitive element in Christ’s sacrifice, there is also an ascension and communion element to the sacrifices. All the sacrifices point to re-entering the Garden of Eden through the flaming sword of the cherubim (Gen. 3:24). But ultimately, to commune with God is to be changed from glory into glory, to be lifted up and transfigured (e.g. 1 Jn. 3:2). The High Priest in the Old Covenant pictured this in his garments of “glory and beauty” that matched the tabernacle (Ex. 28:2, 40), and he was anointed with blood and oil like the altar itself. The High Priest was a “living sacrifice” who communed with God in the Holy Place. This is what Christ has come to do for all of us, and it is was a husband is called to imitate.

This picture works in at least two directions: First, it certainly applies to loving your wife toward Christ and into greater and greater communion with Him. But second, the immediate context applies this communion directly back to the husband (Eph. 5:28). If the husband is to model Christ’s High Priestly love which has drawn us near to Him as living sacrifices, then a husband’s sacrificial love draws his wife near to himself. He that loves his wife loves himself. And we need not pit these two communions against one another. Because God is the source of all true fellowship, the closer you get to God the closer you get to anyone else. The inverse is also true: the further away from God you get, the further away from true fellowship you get. “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 Jn. 1:7). Therefore, drawing nearer to God always brings you closer to your spouse, and a husband loving his wife nearer to the Lord is loving her nearer to himself.

AS YOUR OWN BODY

A man may think of his leadership of his wife in athletic terms. The best coaches push their players beyond what they think they are capable of because they have a bigger vision of what they might do and accomplish. All your favorite coaches and trainers pushed you harder than you thought was reasonable, and then you love them for it. Lazy coaches do not push you at all, and harsh coaches do not really love or care for you. Faithful husbands love their wives as themselves, pushing them as they push themselves for excellence and glory.

“Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (1 Cor. 9:24-27). So men ought to love their own wives striving for the prize, striving for the crown of glory: “A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones” (Prov. 12:4), just as wisdom crowns a man with her glory (Prov. 4:9). Do you think of her as your crown, your glory (1 Cor. 11:7)?

Likewise, in athletics, there is a “mental game” where you must listen to your body and yet discipline your thoughts. Your body may not want to get up and work out/exercise. Your body may protest another mile, but if you do not push your body further, it will not get stronger. On the other hand, if you don’t listen carefully to your body, you can harm your body. Husbands must love their wives as their own bodies. A man must lead and love with a mission of glory in mind, but he must lead and love with diligence and care.

CONCLUSIONS

It is not whether you are presenting your wife to yourself, the only question is: what are you presenting to yourself? Are you presenting a glorious crown to yourself?

“A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones” (Prov. 12:4). The word “virtuous” literally means “strength, might, excellence.”

How is this kind of crown crafted? By loving her like Christ loved the Church, giving yourself for her good, loving her as your own body.

Your covenantal union with your wife both underlines your responsibility but also a promise. By God’s grace, she is your responsibility, and by His grace, you can be assured that your love is what she needs.

A man who has failed to love his wife well or diligently really needs to understand the damage that can be done through his neglect or harshness. On the other hand, when a man repents and begins walking in love, you need to know that God has made the world such that your love, under God’s blessing, really is potent for healing and glory.

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A Blizzard of Troubles (Authentic Ministry #14)

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INTRODUCTION

The early church father John Chrysostom once said that the apostle Paul went through a “blizzard of troubles.” This passage, this text, is one of the places where we learn something of them. But, if truth be told, we are probably just learning a fraction of them.

Paul’s adversaries at Corinth were apparently arguing that Paul could not be from God—look at how much trouble he was in, all the time. The man was a controversy magnet, and this was upsetting to that breed of Christian that wants to stay well away from all controversy magnets. But Paul’s reply that the troubles did not negate his ministry. Rather, his long endurance through those troubles confirmed his ministry.

THE TEXT

“Giving no offence in any thing, that the ministry be not blamed: But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, By honour and dishonour, by evil report and good report: as deceivers, and yet true; As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels. Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged” (2 Cor. 6:3–18).

SUMMARY OF THE TEXT

Paul here works through a litany of his troubles. He is careful not to give offense in anything (v. 3). He is of course talking about unnecessary offense. In the original, there are 28 descriptive comments. As Kent Hughes points out in his commentary, the first 18 are prefaced with the word in, the following 3 by the word through, and the last 7 by the word as. Not only so, the first round tends to come in triplets. First we see general troubles—afflictions, necessities, and distresses (v. 4). The second triplet was made up of troubles from others—stripes, imprisonments, and riots (v. 5). Remember that Paul went through riotous tumults in Pisidian Antioch, Iconium, Lystra, Philippi, Thessalonica, Corinth, Ephesus, and Jerusalem (Acts 13:50; 14:5,19; 16:22; 18:12; 19:23; 21:27). That man knew his riots. Then there was the triplet of troubles he went through that might be called self-sacrificial—labors, watching, and fasting (v. 5).

How could he endure all this? Paul then gives us a list of the inner graces that made it possible for him to maintain his steady equilibrium, despite all the commotion around him. In the middle of this list he mentions the Holy Spirit Himself by name. So Paul does what he does BY pureness, knowledge, patience, kindness, the Holy Spirit, and by genuine love (v. 6). He does it BY the word of truth, the power of God, and the armor of righteousness on the right and on the left (v. 7). The word armor here would be better rendered as weapons—for the right hand and left. He does what he does BY honor and dishonor, BY evil report and good (v. 8a).

For the last seven, Paul gives us a series of paradoxes, all of them ending on an upward note of triumph. AS deceivers, but actually true (v. 8). As unknown, but actually well known. AS dying, and yet look at us live. AS punished, but actually not killed (v. 9). AS sorrowful, but always rejoicing, and AS poor, while actually enriching many others, and AS possessing nothing while at the same time owning everything (v. 10).

Paul then speaks straight to the Corinthians—our mouth is open, and our heart is enlarged (v. 11). They were not restricted in Paul and company, but rather were constricted in their own attitudes (v. 12). The kink in the hose was in them, not in Paul. Paul pleads with them as with his own children—be enlarged in heart, just as Paul is (v. 13). This is something we can imitate the apostle in.

THE GRACE OF CONTROVERSY

There are those who believe the ministry to be an indoor job with no heavy lifting. There was an old Southern joke that said that a hot sun and a slow mule had been responsible for many a call to the ministry. This has always been a lure. There were men in the first century who confounded gain with godliness (1 Tim. 6:5). And remember what Paul warned against just a few chapters before—“For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ.” (2 Cor. 2:17, NKJV). And when there is constant trouble, it disrupts marketing. It discourages sales. It makes it hard to be friends with the world, and to monetize that friendship. That’s why Demas had to leave Paul’s company to take a new position (2 Tim. 4:10).

BEDROCK JOY

Notice that biblical joy is not a frothy bubble gum kind of joy. It is not happy happy joy joy. It is not superficial sentiment. Paul says “sorrowful, yet always rejoicing” (v. 10). This shows us that when Paul tells us elsewhere that we are to rejoice all the time (Phil. 4:4), he is not urging into a masochistic glee. The soil in your life may grow some plants that have thorns, but down underneath it all must be the bedrock of joy.

LARGENESS OF HEART

Paul concludes this section by urging expansiveness of heart upon the Corinthians. He tells them that it was because of his largeness of heart that made tell them about all the troubles he had gone through. His mouth was open because his heart was enormous. He spoke because he loved. “I will run the way of thy commandments, when thou shalt enlarge my heart.” (Psalm 119:32).

When King Solomon pleased the Lord by asking for wisdom instead of other things, what did God do for him? “And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore” (1 Kings 4:29).

Fussers don’t have this largeness of heart. They fuss right and they fuss left. They fuss about their meals, they fuss about the traffic, they fuss about the sermons, they fuss about the lack of things to grumble about. Because this had happened at Corinth, the saints there had fallen prey to certain agitators who wanted to circulate complaints. So Paul opened his heart wide, and poured everything out. And it was at that moment that he told them the problem was in their own twisted, constricted hearts. Open up, Paul says. Imitate him as he imitates Christ. Join him and his company of great hearts. It sounds inspiring, but what is the cost? It means going and walking with Paul as he works through his blizzard of troubles.

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Perfect (CCD)

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TEXT

11 Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? 12 For the priesthood being changed, of necessity there is also a change of the law. 13 For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar.

14 For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood. 15 And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest 16 who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. 17 For He testifies:

“You are a priest forever
According to the order of Melchizedek.”

18 For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.

20 And inasmuch as He was not made priest without an oath 21 (for they have become priests without an oath, but He with an oath by Him who said to Him:

“The Lord has sworn
And will not relent,
‘You are a priest forever
According to the order of Melchizedek’ ”),

22 by so much more Jesus has become a surety of a better covenant.

23 Also there were many priests, because they were prevented by death from continuing. 24 But He, because He continues forever, has an unchangeable priesthood. 25 Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.

26 For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; 27 who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. 28 For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever (Hebrews 7:11–28).

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