| Teachings Beyond the Basic Gospel |
| Contents: All truth (John 16:13), equipping the saints (2Timothy 3:16-17), building on the foundation (1 Corinthians 3:10-15), strengthened in the faith (Colossians 2:6-7) |
The Difference Between Didachaic and Kerygmatic Doctrines
Hebrews 6:1-3 indicates that Christians should not only learn the Gospel or God’s requirement for salvation (which may be signified by the Greek word for preaching, kerygma) but also go on to learning teachings that will lead to moral maturity (which may be distinguished by use of the Greek word for teaching, didache), and “God permitting”, this study will discuss didachaic doctrines that will build on the kerygmatic foundation (the subject of Lesson 2)–being careful how we build (1Cor. 3:10-11)–and lead believers to become blameless in practice as well as because of forgiveness in Christ (Eph. 1:4-7).
Perhaps we should note that although the didache is not most important or necessary to know/believe in order to be saved, it is very important and requisite for becoming spiritually mature, The distinction between kerygma/saving faith and didache/sanctifying faith was made by Jesus when He commissioned His disciples (Matt. 28:19-20). The kerygma is indicated by verse 19, “Therefore go and make disciples of all nations”, and the didache is implicit in verse 20, “teaching them to obey everything I have commanded you.” It is the “all truth” that is taught by the Spirit referred to in John 16:13. The distinction is made also in 2Tim. 3:15-17 and 1 Cor. 3:10-15. The didache consists mainly of teachings about morality, but it also includes information about various subjects such as spiritual gifts (1Cor. 12-14) and the resurrection (1Cor. 15). We should note that some biblical statements are neither kerygmatic nor didachaic but merely administrative or relevant only for the situation being mentioned, such as the closing parts of Paul’s epistles (e.g., Col. 4:7-18).
As the didache is studied with the aim of achieving moral maturity, one should not think that it will be perfectly attained during this earthly sojourn, because Paul said (in Phil. 3:12-14), “Not that I have already… been made perfect, but I press on… toward the goal… for which God has called me heavenward in Christ Jesus”. Paul went on to condemn those who “live as enemies of the cross of Christ… whose destiny is destruction” (Phil. 18b-19a). Thus, he connected saving faith (Eph. 2:8-9) with sanctifying good works (Eph. 2:10), which is the likely meaning of Rom. 1:17: “In the gospel a righteousness from God is revealed… that is by faith from first to last” (cf. Hab. 2:4).
If we truly believe in Jesus as Lord, we will want to please Him by cooperating with His will (Matt. 7:21, Eph. 5:8-10), but remaining faithful is as easy as an act of our will, even though Jesus referred to His yoke as a cross (Matt. 11:29-30, 16:24), and Peter acknowledged that a believer’s joy may sometimes be despite suffering (1Pet. 1:6-9). Paul explained that the reason Christ called some to be pastor-teachers is “to prepare God’s people for works of service… until we all reach unity in the faith… and become mature, attaining to the whole measure of the fullness of Christ” (Eph. 4:11b-13), which fullness is indicated by having the power to love (Eph. 3:16-19), which is why Paul said “In Christ Jesus… the only thing that counts is faith expressing itself through love” (Gal. 5:6, cf. v. 22-23).
Paul urged believers to renew their minds by learning God’s perfect will (Rom. 12:2), which is conveyed via inspired Scripture and “is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2Tim. 2:17). This is why Jesus said, “Man does not live on bread alone, but on every word that comes from the mouth of God” (Matt. 4:4). Learning the manifold teachings regarding God’s moral will takes a lifetime, so let us continue to persevere from “what we have already attained” or learned (Phil. 3:16, 2Tim. 3:14), “making every effort to add to our faith goodness… godliness… and love” (2Pet. 1:5-7).
Fullness is indicated by having the power to love (Eph. 3:16-19), which is why Paul said “In Christ Jesus… the only thing that counts is faith expressing itself through love” (Gal. 5:6, cf. v.22-23). The didache teaches God’s will regarding how saints or those who have been saved should behave or live in order to be a good witness for Christ, which involves learning more of God’s Word throughout one’s lifetime (Col. 2:6-7).
Building on the kerygma is important, but because believers are fallible, they may disagree about how to interpret secondary doctrines regarding relatively minor issues. May we receive God’s blessing as peacemakers, who draw inclusive circles around fellow Christians based on the kerygma rather than denominational lines between them due to didachaic differences. Jesus prayed for spiritual unity (cf. John 17:20-23, “May they be one…”), because unity regarding the Gospel is more important than accuracy regarding doctrinal details, so may we feel free to speak honestly and disagree friendly without becoming unduly upset.
An obvious hint from Scripture about building on saving faith is the list of additions in 2 Peter 1:5-7: “faith, goodness, knowledge, self-control, perseverance, godliness, kindness, love” because these qualities will make our knowledge of the Gospel productive and give reasons for confidence in our election (v. 8-11). Paul was confident that God, “who began a good work you will carry it on to completion until the day of Christ Jesus” (Phil. 1:6), meaning the Second Coming or Judgment Day.
Other than saving faith being first, it does not appear that Peter’s list is in a particular order, and it may be compared with Paul’s list of fruit produced by the Holy Spirit in Galatians 5:22-23: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control”. We can note that qualities cited in both lists include: faith, love, goodness, kindness, and self-control, with godliness being akin to goodness, and perseverance being akin to faithfulness.
Also, we know that several places in Scripture “love” is employed as the summary term that includes the rest of godly attributes (as in Matt. 22:37-40, John 13:35, Gal. 5:6 and James 2:8). Paul prayed that “love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless” (Phil. 1:9). This prayer is echoed (in Col. 1:9-12a) by Paul’s request that believers would be filled “with the knowledge of God’s will through all spiritual wisdom and understanding… in order that they may life a life worthy of the Lord and may please him in every way: bearing fruit in every good work… being strengthened with all power… so that they may have great endurance and patience, joyfully giving thanks.”
Ephesians chapter four seems to begin explaining the meaning of Ephesians 2:10, so perhaps it would be edifying to collect a list of didachaic doctrines based on what Paul says there. Verse 1 instructs believers to live a life worthy of the calling they have received, which Paul describes as including the following: Live worthy of the calling to be a Christian (v.1); Be humble, gentle and patient (v.2);
Maintain the unity of the Spirit (v.3); Speak the truth in love (v.15&25).
No doubt we will want to continue mining Ephesians for didachaic doctrines that was prompted by Hebrews 6:1-3 urging believers to learn God’s Word beyond the elementary Gospel of salvation, but at this point teachings of Jesus in Matthew’s Sermon on the Mount might well be considered. Matthew said that Jesus preached repentance, which begins by repenting of rejecting Him as Messiah and Lord (cf. Acts 16:30-31) and continues by repenting of moral sins empowered by the Holy Spirit (Rom. 8:1-14).
Didachaic Doctrines in the Sermon on the Mount
The Beatitudes with which Jesus began his sermon (Matt. 5:3-11) list nine blessings for good behavior that imply nine sins for doing the opposite:
1. Not being poor in spirit means being prideful and unwilling to cooperate with God. (John 8:42-44)
2. Not mourning implies not caring about other people as oneself. (Matt. 22:39)
3. Not being meek is being boastful and dictatorial, but the first shall be last. (Matt. 20:16)
4. Not desiring righteousness is moral nihilism, which will reap hell. (Matt. 7:13 & 23)
5. Not showing mercy or forgiveness will result in not being forgiven and hell. (Matt. 18:23-35)
6. Not being pure in heart is akin to having a hardened heart and remaining unsaved. (Matt. 13:14-15)
7. Not being a peacemaker is divisive and equates with not being God’s child. (Matt. 5:44-45)
8. Not being persecuted because of doing right abets evil-doing. (Matt. 10:21-28 & 34-40)
9. Not being falsely accused of evil suggests belonging to Satan. (Matt. 12:30-32, 23:31-36)
Continuing with the TOJ in Matthew, we see (in Matt. 5:15-16) that Jesus instructed believers to be salt and light in the world by doing good deeds/works, which jibes with what Paul said in Eph. 2:8-10 regarding didachaic works that follow kerygmatic faith. Jesus continued by saying (in Matt. 5:20) that our righteousness should surpass that of those who teach salvation via obeying the OT laws. His first specific example (in Matt. 5:21-22) is that unrighteous rage is akin to murder (cf. Eph. 4:26-32).
Other examples of moral righteousness that build on saving faith in chapter five of the Sermon on the Mount in Matthew include:
Reconciliation (Matt. 5:23-26) – Jesus said that reconciliation should precede worship, and forgiveness of others is required for God’s forgiveness of us (Matt. 6:14-15).
Chastity (Matt. 5:27-30) – Jesus noted that impure thoughts precede sinful behavior, and we should use our bodies for good purposes (cf. Rom. 12:1. 1Cor. 6:15-20).
Life-long marriage (Matt. 5:31-32) – Jesus returned to this topic (in Matt. 19:3-9), indicating that a marriage of man and woman should be so happy that divorce is never desired.
Integrity (Matt. 5:33-37) – Jesus said oaths should be unnecessary, presumably because one’s word is dependable and honest.
Compliance (Matt. 5:38-42) – This does not mean using the dictates of evil rulers as excuses for committing immorality (cf. Acts 5:29, Rom. 13:1-5).
Love for everyone (Matt. 5:43-48) – We should allow God’s HS to love through us even enemies, as we once were (Rom. 5:5-8).
We have seen that the Sermon on the Mount consists mainly of didachaic teachings, because by commanding moral perfection Jesus surely did not mean that being imperfect doomed a soul to hell, but rather that complete righteousness or moral maturity should be the goal of every believer, as Paul taught (in Phil. 3:12-16). And it is with this understanding that we continue mining Mathew in chapter six of Christ’s Sermon, finding:
Anonymous almsgiving (Matt. 6:1-4) – Jesus said that good deeds should not be motivated by desire for praise from people, but rather in order to please the heavenly Father (cf. Eph. 5:10, Rom. 12:1-3).
Praying privately (Matt. 6:5-8) – The reason Jesus gave for this is the same as for anonymous almsgiving, and he forbade babbling like pagans.
Pray to the Father for His will to be done on earth (Matt. 6:9) – Jesus prayed in this manner before being crucified (Matt. 26:39&42).
Pray for essential needs including forgiveness of debts/sins (Matt. 6:11-12&14-15) – Physical needs are signified by bread, and forgiveness is conditional upon forgiving those who regret sinning against us.
Pray not to be tempted to sin but rather to be freed from serving the tempter (Matt. 6:13) – The tempter is Satan, who can be resisted by submitting to God (Jam. 4:7), and Paul said God would not allow us to be tempted beyond what we are able to bear/resist (1Cor. 10:13).
Unobvious fasting (Matt. 6:16-18) – Jesus neither commanded nor forbade fasting, but the motive should be the same as for almsgiving and prayer: storing up heavenly treasures (Matt. 6:19-21).
Seek righteousness (Matt. 6:24-33) – Jesus indicated that having a right relationship with the heavenly Father should be our focus rather than worrying about material things.
We wind up our study of didachaic doctrines in the Sermon on the Mount with teachings found in Matthew 7.
Judge rightly (Matt. 7:1-5) – At first it appears that Jesus bans judging, but he ends by saying we should remove our own blindness so that we will discern how to reprove correctly.
Do not witness to demonic people who will kill you (Matt. 7:6) – This verse seems to presage v. 15 and Matt. 10:16-17, which implies that discernment should also be exercised concerning opportunities to witness.
The rest of the Sermon on the Mount (Matt. 7:7-27) is concerned with salvation, with the rock representing the foundation of saving faith (kerygma) and the good fruit referring to behavior like what Jesus just commanded (didache).
Didachaic Doctrines in Paul’s Prison Epistles
At this point we return to Paul’s epistle of Ephesians and continue our study with chapter five. Because this study of overlaps with the systematic study of Ephesians in Lesson 11, it will paraphrase rather than quote the Scripture.
Eph. 5:1-3&5, Christians should imitate God and live a life of sacrificial love like Christ. This means there should not be sexual immorality or any kind of impurity nor greed, which indicate idolatry.
Eph. 5:4, Other ungodly behavior includes obscenity, foolish talk or coarse joking, which are out of place, but rather there should be thanksgiving.
Eph. 5:5, 11&15-16, Do not be partners with idolaters (which would include marriage), but instead expose evil deeds and live wisely, making the most of every opportunity to witness by doing good for God.
Eph. 5:17-18, Learn what the Lord’s will is, which is to be filled with the Spirit rather than get high on drugs such as wine, which leads to debauchery.
Eph. 5:19-20, Speak GW to one another with psalms, hymns and spiritual songs, making music in your heart to the Lord, being thankful to God the Father for blessings in the name of Jesus Christ.
Eph. 5:21-30, Submit to one another out of reverence for the love of Christ: wives submitting to husbands and husbands loving wives, just as Christ loved the church sacrificially.
Eph. 5:31-33, Marriage is a profound mystery regarding spousal relations and family that reflect the relationship between Christ and the church. There should be no division either in the family or in the church body (Rom. 16:17, 1Cor. 1:10, 11:17-19, 12:25, Eph. 4:4).
Eph. 6:1-3, Children should obey their godly parents. When parents give ungodly commands, what Peter told the Sanhedrin in Acts 5:29 applies.
Eph. 6:4, Parents should bring them up in the training of the Lord indicated in 1Tim. 3:15-17. Godly parents do not exasperate loving children. This is God’s “plan A” for parenting.
Eph. 6:5-8, The instruction for slaves is essentially the same as that for Christians, wives and children, implying that Christ, spouses, parents and masters are godly, loving or respectable, so that cooperating with their commands is done willingly and joyfully.
Eph. 6:9, Masters should treat slaves in the same way Christian parents should treat their children and husbands should treat their wives: without threatening them, because the heavenly Master does not favor one person over another.
Eph. 6:10-13, Believers should be strong in the Lord by putting on the full armor of God, so they may withstand the devil’s schemes or temptations, which Paul described as a spiritual struggle against forces of evil in the heavenly realms.
Eph. 6:14-17, Paul compared the armor of God with a soldier’s equipment as follows: the belt of truth, the breastplate of righteousness, feet fitted with the readiness that comes from the gospel of peace, the shield of faith for extinguishing the flaming arrows of the evil one, the helmet of salvation and the sword of the Spirit, which is the word of God.
Eph. 6:18-20, In addition Paul instructed believers to pray in the Spirit on all occasions with all kinds of prayers and requests, especially praying for all the saints.
Our study of doctrines that build on the creed continues in Philippians with the prayer of Paul (in Phil. 1:9-11) for believers’ love to “abound more and more in knowledge and depth of insight”, which duplicates what he prayed for the Ephesians (in Eph. 3:16-19). His desire that they would be able to learn or discern what is best was the reason Christ gave some believers the gift of teaching (per Eph. 4:11-15).
The mention of being filled with the fruit of righteousness echoes what Paul wrote to the Galatians regarding the fruit of the Spirit (Gal. 5:22-23), which manifests worthy conduct despite suffering that is a good witness for the gospel (Phil. 1:27-30). Paul listed some of the conduct he has in mind in Phil. 2:2-4: being like-minded or one in love, spirit and purpose, not being selfish or conceited, but rather humbly considering the welfare of others.
In Phil. 1:21-26 Paul remarked that “to live is Christ and to die is gain”, but he looked forward to remaining and seeing the saints make progress in the faith, which must refer to them learning more of GW and increasing in love (building on the Gospel kerygma with didachaic doctrines) as he wrote the Ephesians (Eph. 3:16-19, 4:11-16).
In Phil. 2:12-13 Paul described this process as continuing “to work out your salvation… for it is God who works in you to will and to act according to His good purpose”, which indicates cooperation of a sinner’s MFW with GW (cf. Eph. 2:8-10). The goal is expressed as becoming “blameless and pure children of God without fault” (cf. Phil. 1:10-11 & 3:12-14).
In this epistle Paul continually associated sanctification with joy (Phil. 1:4&25-26, 2:2&18, 3:1, 4:1, 4&10). In Phil. 3:2-9 Paul warned Christians against those who believe physical circumcision is necessary for salvation instead of spiritual circumcision or faith in the righteousness from God through faith in Christ. This warning might also apply to those who believe physical baptism is necessary instead of receiving the Spirit of God.
Then (in Phil. 3:17) Paul urged the Philippians to follow his example and live in accordance with the teaching he had given them. Finally, he encouraged them (in Phil. 4:4-8) to rejoice in the Lord, to pray to God, and to meditate on praiseworthy things.
In Col. 1:3-8 Paul referred to the kerygmatic faith of the brethren at Colosse that was producing new believers as its fruit, and in Col. 1:9-12 he spoke of praying they would become growing full of spiritual understanding so that they would produce the fruit of good works, endurance, joy and thanksgiving. Paul concluded the passage by returning to the opening reference to saving faith and having redemption because of being IN the Son (cf. Eph. 1:3-15).
In Col. 1:21-23 Paul stated God’s condition for remaining reconciled: IF the believer continues having saving faith. In Col. 1:28-29 and 2:1-7 he indicated that God’s purpose for persevering faith was so believers would become perfect IN Christ and united in love. In Col. 2:9-11 Paul spoke of Christ as having the fullness of God, which is also given to those IN Christ and circumcised by Christ, apparently meaning the Holy Spirit and spiritual circumcision.
Finally, in Col. 2:16-23 Paul taught those IN Christ not to believe or value religious regulations or traditions and false humility, but instead to shed sins such as sexual immorality, greed, rage, vulgarity and lying and be clothed with compassion, kindness, humility, gentleness, forgiveness and other manifestations of love, so they would have perfect peace/unity (Col. 3:1-17). Paul concluded his didachaic urgings (in Col. 3:18-4:1) with instructions for wives, children, parents, slaves and masters.
Continuing our study of Paul’s epistles for the purpose of learning what he taught that built on the Gospel, we arrive at 1Thessalonians, which begins with Paul mentioning his continual prayers of thanksgiving (1Thes. 1:2-3) and ends with Paul urging the brethren to pray continually, giving thanks in every circumstance (1Thes. 5:17-18). Thus, it is appropriate at this point to conduct a study of doctrines pertaining to prayer.
Didachaic Doctrines Pertaining to Prayer
Teachings we can glean from the prayers of Paul in Colossians include the following:
1. We should direct prayers to God the Father, and prayers begin well by expressing gratitude (Col. 1:3).
2. We pray because of faith in Jesus as Messiah/the incarnate Lord (Col. 1:4).
3. Prayers should be “continual” or frequent and repeated intercession for others (Col. 1:9a).
4. Prayers should ask God for knowledge of His will or spiritual wisdom (Col. 1:9b).
5. A main purpose of prayer should be moral improvement (Col. 1:10). Moral perfection should be the life-long goal of every believer. The fruit of the HS includes all good works.
Like in Colossians, Paul began his prayer in Ephesians 1:16-17 by thanking God the Father for the faith of the recipients of his epistle and by asking God to give them the Spirit of wisdom/spiritual wisdom, and “revelation” surely refers to “knowledge/understanding of His will”. The word “so” is equivalent to “in order that”, so it is likely that “knowing God better” is another way of saying living “a life worthy of the Lord”.
6. We should pray for enlightenment (Eph. 1:18a). The continuation of Paul’s prayer refers to the “eyes of the heart”. The heart in Scripture refers to the human spirit (2Cor. 1:22, 3:2-3, 4:6, Eph. 3:17, Col. 3:15), and “eyes” refers to the human will (MFW, Matt. 13:14-15). Enlightenment is akin to edification, which occurs as a believer learns God’s Word (Psa. 119:105), and it is in the same vein as “growing in the knowledge of God” (in Col. 1:10).
7. A main purpose of Paul’s prayer and aspect of learning is understanding the hope of heaven and experiencing it in part during one’s earthly sojourn (Eph. 1:18b). Paul compares spiritual blessings to physical wealth and calls them “glorious”, as he did the Father in v.17, which indicates that desire for heaven is the proper motivation for wanting salvation.
As in Eph. & Col., Paul’s prayer in Philippians 1:3-4 begins with thanksgiving (cf. Phil. 4:6). This sounds like Paul took time to pray for each individual believer.
8. Pray with joy (Phil. 1:4a). In this epistle “joy despite suffering” seems to be the major theme (cf. Phil. 2:2, 3:1, 4:1, 4 & 10).
Paul continued his prayer in Phil. 1:9-11 in a way similar to Eph. 3:17-19, and it also is in the same vein as Paul’s prayer for the Ephesians and the Colossians to understand God’s Word and become morally blameless, “filled with the fruit of righteousness” (Phil. 1:11a, cf. Gal. 5:22-23).
9. Keep on praying and learning to love “until the day of Christ” (Phil. 1:10b). This refers to the Second Coming of Christ (cf. Phil. 3:20-21). Sinlessness is not merely being devoid of sin, but rather filling the void with the Christ’s Holy Spirit (cf. Matt. 12:43-45).
10. Prayers should glorify God (Phil. 1:11b). This is akin to gratitude/thanksgiving, and so is an apt bookend to this prayer.
11. Paul’s bookend references to prayer in 1Thessalonians have already been mentioned, but he also said to pray for God to sanctify souls completely, so their “whole spirit, soul and body may be kept blameless at the coming of our Lord”(1Thes. 5:23). We see this prayer reiterates Phil. 1:9-11.
12. In 2 Thessalonians Paul said to pray for divine power to enable good intentions and faithful acts (2Thes. 1:11-12). We note another reference to praying for others “constantly”, that God may continue to count them worthy of his calling (cf. Rom. 4:1-25). The request for divine strength is repeated in 2Thes. 2:16-17, with “for good words” added to deeds.
13. Pray for perseverance (2Thes. 3:5), for increasing love (cf. Eph. 3:17b-19) and enduring suffering like Christ (Heb. 5:7-9).
Jesus’ Sample Prayer
Although this study of prayer began with the teachings of Paul, the most obvious place to begin a study of prayer is where Jesus taught about prayer in Matthew 6:9-13. There are six separate teachings of Jesus (TOJ) in the example prayer:
1. Pray to God as heavenly Father [Matt. 6:9a//Luke 11:21; TOJ #32]. Addressing God as our heavenly Father connotes that those who pray are children of God, reborn of the Spirit (John 3:3-8) through union by Faith with God’s Son (Rom. 8:9-17, 1John 5:1-6). James 2:19 says demons or ungodly souls may believe in God’s existence, so perhaps they address God in order to curse Him (Job 2:9). {John 17:1}
2. TOJ #33: Reverence the Creator. [Matt. 6:9b//Luke 11:2b; TOJ #33] God’s name refers to His being or essence rather than to a particular word, whether Yahweh, Jehovah or Allah. However, among the names for the personifications of God, Paul indicated that Jesus should be given preeminence as Lord (TOP #186; TOJ #196).
3. Desire God’s will to be done. [Matt. 6:10//Luke 11:2c; TOJ #34] This is a significant restatement of TOJ #2. “On earth” begins with the prayer’s own life. Jesus exemplified this teaching when He prayed in Gethsemane before His crucifixion {Matt. 26:39-42//Mark 14:36}. God is not our genie; we are His ministers, who cooperate with His Holy Spirit (Phil. 2:12-13) in doing His work (Eph. 2:10). Thus, there is an implicit condition in “whatever you ask for”, i.e., we must ask in accordance with God’s will (TOJ #51).
Jesus prayed for the Kingdom of God (KOG) or God’s will to be done on earth as it is in heaven, referring to His spiritual reign in the hearts of believers, as in Luke 17:20b-21, “The coming of the KOG is not something that can be observed, nor will people say. Here it is, or there it is, because the KOG is in your midst.” The KOG is manifested in the world salt and light or as love and truth (cf. TOJ #19). Examples of such love are mentioned in the Parable of the Sheep and Goats (Matt. 25:31-46, TOJ #35). In the writings of Paul, the KOG is called the body (1Cor. 12:13, Eph. 1:23 & 5:30) or church of Christ (Col. 1:13&18, Eph. 2:22, 3:10 & 5:23), which is comprised of local churches (Acts 9:31, 20:28).
4. You may request physical as well as spiritual necessities. [Matt. 6:11//Luke 11:3; TOJ #35] God is the ultimate source of material blessings (Jam. 1:17), and He is concerned about our complete welfare, wanting everyone to be fed, clothed and sheltered {Matt. 6:32. 25:31-46, TOJ #34} as well as saved.
5. Admit your faults as you forgive others theirs. [Matt. 6:12//Luke 11:4a; TOJ #36] The second part of this teaching echoes #14. Genuine saving Faith motivates loving forgiveness. Confession is the key to having a right relationship with God (1John 1:9), which is manifested by mercy (TOJ #148). {Mark 11:25, Matt. 18:15-17}.
6. Pray for power to resist temptations. [Matt. 6:13//Luke 11:4b; TOJ #37] Jesus reiterated this teaching on the Mount of Olives before He was betrayed. {Matt. 27:41//Mark 14:38//Luke 22:40&46} We know that God will always grant this prayer request (1Cor. 10:13). This prayer seems equivalent to protection from the evil one {John 17:15}. This also was a major theme of James (Jam. 4:2, 1:5, 12-13) and of Paul (Eph. 1:17-19, Phil. 1:9-11. Col. 1:10-12).
Applying Scripture to Political Issues
Some didachaic topics are not specifically addressed in Scripture, but let us consider the implications Scripture has for a few of those in alpha order. (A more detailed discussion is in Lesson 13 on Miscellaneous Comments.)
Abortion. How does biblical teaching apply to the abortion debate? Two passages (EX 21:22-25 & LK 1:41-44) seem to suggest that an unborn baby should be considered a person at least by the time of quickening. Psalms 139:13-16 says, “You created my inmost being, You knit me together in my mother’s womb. I praise you because I am wonderfully made… My frame was not hidden from you when I was made in the secret place… Your eyes saw my unformed body.” Perhaps Exodus 20:13 can be understood as implying, “Thou shalt not murder thy baby”.
Thus, the crucial question is: “When does a developing fetus become a human person with the God-given right to civil life so that to kill it is murder and warrants punishment?” Considerations other than the advent of personhood are irrelevant, unless someone would use the same rationale to justify the killing of children and adults. There are two reasonable answers to this question: 1. Personhood begins at conception (so the death of a miscarried fetus should be mourned), 2. Personhood begins when brain waves indicating sentience are detectable. If the best definition of sentient death is the cessation of certain brain waves, then it is logical and consistent to view sentient life as beginning at least when these brain waves are detectable.
Biomedical ethics. These medical treatments, including artificial insemination, cloning, euthanasia, and genetic engineering, were not even possible during the time when Scripture was being written, but deciding whether treatments such as genetic engineering are good or harmful necessitates applying biblical principles. For example, because modern medicine knows that a person’s identity resides in the brain, it does not matter whether body parts are obtained via transplantation, as long as it is voluntary. Artificial reproductive methods should preserve biblical family values (husband and wife). Genetic research should not cause the termination of a sentient fetus. Passive euthanasia or the decision by a person not to use extraordinary means to prolong his/her agony is neither murder nor suicide, but rather it is natural death and so permissible. It is unreasonable for people to feel entitled to extraordinarily expensive medical treatments, but determining the line between ordinary and extraordinary is problematic and mutable. In all such matters modern Christians need to pray and consider what Jesus would want them to do.
The beginning. An issue that is continuing to be debated in our society is how the scientific theory of the beginning of the world jibes with the biblical story in the first eleven chapters of Genesis. 2 Peter 3:8 says, “With the Lord a day is like a thousand years, and a thousand years are like a day”, so presumably “billion” could be substituted for “thousand” in that verse. Thus, there is no scriptural reason to insist that the “days” in Genesis 1 must refer to literal 24-hour periods.
Regarding the beginning of humanity, current scientific research indicates that all people descended from one couple, and Genesis teaches that mankind was created in God’s image without describing how it was done. A view combining both biblical and scientific information which should be taught in schools is that God created the world, apparently using billions of years, and the first human souls had self-awareness, God-consciousness and conscience (per Gen. 3:7) and thus moral responsibility.
Criminal justice is only briefly indicated in the NT. In Rom. 13:1-5 Paul says to obey godly rulers, through whom God works to punish wrongdoers (cf. Tit. 3:1). The reason for obedience should not only be fear of punishment but also because it is morally right. Reforming criminal justice should include: 1. justice delayed is justice denied (Eccl. 8:11), 2. convicted criminals should work for a wage and send restitution to their victims (Exo. 22:1, 3b), 3. the probability of reforming criminals should be maximized and repeat offenders should be eliminated (Rom. 13:3-4), 4. a prisoner who refused to work would not be fed (2Thes. 3:10).
Economic Assistance is the next issue needing to be considered in light of NT didachaic teachings. Jesus once stated that “the poor you will always have with you” (Matt. 26:11). However, He also taught us to “give to the poor” (Matt. 19:21). These verses suggest that we should do our best to alleviate, if not completely eliminate abject poverty. We know that “You shall not steal” (Exo. 20:15) is the eighth of the Ten Commandments (TOJ #110). Yet, implicit in the command of Jesus is that if the rich share their wealth, then people will not need to steal in order to survive.
The apostle Paul synthesized these commands in Eph. 4:28, saying: “He who has been stealing must steal no longer, but must work, doing something useful with his own hands, that he may have something to share with those in need.” Another command (in 2Thes. 3:10) states: “If a man will not work, he shall not eat.” Paul also states (in 1Tim. 5:8): “If anyone does not provide for his relatives, and especially for his immediate family, he has denied the faith and is worse than an unbeliever.” And again, he wrote: “Our desire is not that others might be relieved while you are hard pressed, but that there might be equality” (2Cor. 8:13).
Equality does not require uniformity or conformity or a communist system, which often has resulted in a smaller pie to share, but rather that every person should have an equal opportunity to earn a living. Sewing these verses together with spiritual thread, we can discern that the will of God is for people who are able to work to seek employment, so that earning a fair wage will provide at least the basic necessities plus something (a tithe per Mal. 3:8-10) left over for charity. And idea for achieving full employment at a livable wage is shared in Lesson 13, but the fact that people sometimes experience financial misfortunes beyond their control and need help indicates a need for governmental assistance and encouragement of employers to pay workers a wage that will provide at least a subsistence level of living (including food, clothes and shelter) plus ten percent (a “tithe”) for a family of four people. Parents should not procreate more children than they can afford to support. It also seems reasonable for a typical work week to be no more than six days (then a “Sabbath”), and for a typical work day to be no more than ten hours (although Matt. 20:1-8 speaks of sunrise to sunset), so that workers have enough time to rest and be with their families.
Gambling is not specifically condemned in the Bible, nor does it teach about any recreational use of money directly, which indicates that it is not necessarily or always wrong. However, the Bible does speak against greed (Luke 12:15, Col. 3:5, etc.), laziness (Matt. 25:26, Tit. 1:12, etc.) irresponsibility (1Tim. 5:8) and addiction (Eph. 5:18). Applying these teachings to gambling indicates that it should be limited to penny-ante poker!
Gender roles is an issue that needs careful consideration, because both A&E sinned together per Gen 3:6-7, there is no difference between male and female per Gal. 3:28, and believers should submit to one another or operate by consensus rather than dictatorship per Eph. 5:21 (cf. Rom. 14:9, 1Cor. 14:33, 2Cor. 13:11, 1Thes. 5:13, etc.). E was A’s partner, not his slave (per Gen. 2:22).
The biological differences between males and females logically differentiate the roles of fathers and mothers at least through the end of breast feeding children. I believe the Bible permits any roles not dictated by anatomical differences to be performed by either gender. Genesis 1:27 states that males and females are equally in God’s image, and Paul taught (in GL 3:28) that cultural, economic and sexual discrimination are wrong. Thus, men and women (as well as all ethnicities) should have equal political rights and job opportunities.
Regarding the role of women as church leaders, the biblical “one flesh” definition of marriage implies that the wife of a pastor would thus be a pastoress and the wives of deacons would be deaconesses, because it seems likely that God would want husband and wife to share the same ministry, as in the case of Aquila and Priscilla (Acts 18:26). Paul’s description of the husband as the “head” of his wife (1Cor. 11:3) does not negate such joint ministry when understood in the context of 1Cor. 12:12-27. Christ as the head of His body loves/serves every toe (Matt. 20:28), who has an important function enabling the body to walk.
Because both Jesus and Paul recommended celibacy for those who have the ministerial gift, presumably unmarried Christian women may also be ministers. Note that Christ’s concept of leadership is servanthood rather than dictatorial authority (Matt. 20:26, cf. 1Pet. 5:1-3). Thus, Paul’s statements about women being silent in church and not having authority over men (in 1Cor. 14:34 & 1Tim. 2:12) should be read in conjunction with his statements regarding equality and mutual submission (Gal. 3:28 & Eph. 5:21, cf. 1Pet. 3:7) so the role differences can be understood in a way that neither prohibits ministry by women nor promotes the superiority of men.
It appears that Paul did not want freedom in Christ to offend the paternal pagan culture (Tit. 2:5&8) and thereby inhibit the Gospel (1Cor. 9:12 & 19-23, 10:23-33, 11:1-16). Note his concern that church leaders have a good reputation with outsiders (1Tim. 3:7), which would also apply to regular Christians, though perhaps to a lesser extent. 1Cor. 14:34-35 indicates that there was some law or cultural mores against women speaking authoritatively, which deemed such behavior to be “disgraceful” (cf. 1Tim. 2:11-12), whereas there was no such custom during the ministry of Deborah in the OT (Judges 4:4).
Homosexuality. There are two passages in the NT relevant to this issue. In Matt. 19:4-5 Jesus cited Gen. 1:27 and 2:24 in teaching that marriage is the union of a male and female as “one flesh”, and in Rom. 1:26-27 Paul condemned homosexuality as shameful lusts, unnatural relations and indecent acts. In addition to these biblical passages, the anatomical differences between male and female bodies indicate heterosexual intercourse is the natural mode. Although the cause of gender preference is debated, the design of gender-specific parts implies the appropriate use of those parts as normal.
The key question is whether homosexuality is always due to sinful choices. Some people advocate homosexuality as a “viable alternative lifestyle”, implying that heterosexuals ought to consider freely choosing to try it, which is wrong. Christians whose homosexual orientation seems not to be freely chosen should agree with the biblical ideal regarding sexuality, and everyone should acknowledge that homosexual “civil unions” are not biblical marriages.
Hopefully, science will find a cure if the cause of homosexuality is genetic, and therapy will help if the cause is environmental during the formative years of life. Everyone has a cross to bear, because this life is not heaven yet, but all should do their reasonable best with what they have been given (cf. Matt. 25:14-30) as cures for abnormalities are sought, because sin is volitional.
What rights and privileges should be accorded civil unions is debatable, but this leads to considering the issue of adoption of children by homosexuals. Per Scripture regarding God’s “Plan A” family structure, orphans should be adopted by loving, heterosexual married couples in order to have a mom, a dad, and one or more kids. If there are no biblically qualified couples available, the question becomes whether less preferable family structures are better than a good orphanage.
Another issue regarding civil unions is the “don’t ask, don’t tell” policy such as practiced in the military, which seems reasonable for every type of occupation. Perhaps there is no good reason any employer needs to know about the personal life of employees, and accidental disclosure of sexual orientation or activity should not be automatic grounds for firing.
The preceding viewpoint seems to be the best compromise on this issue, where it is impossible not to impose one’s beliefs on someone else. It is loving toward both homo- and hetero-sexuals as well as children. Although sexuality is a good thing when expressing love rightly (per Matt. 19:4-6), some people deem it an idol to be worshipped.
Those who are concerned with the morality of sexuality should have equally loving concern for hetero-sexual wrong-doing. (See Rom. 1:24, 26-27, 1Cor.6:9,15-18, 10:8, Gal. 5:19, Eph. 5:31, Col. 3:5, 1Thes. 4:3, Heb. 12:13, 13:4.) Just as God wants every heterosexual to have only platonic relationships until married, He must also desire every homosexual to have only platonic relationships. Friendship may be expressed physically, but the line between friendly touching and sexual expression should not be crossed outside of biblical marriage. In heaven all believers will be one happy family which does just that (Matt. 22:30).
Jews. Many people wonder about the status of Jews in God’s plan after the close of the New Testament era. Below are statements by Jesus and Paul that are relevant to this question.
Per Jesus:
Matt. 7:21: Not everyone who says to me, ‘Lord, Lord’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven.
Matt. 8:11: I say to you that many will come from the east and the west and will take their places at the feast with Abraham, Isaac and Jacob, but the subjects of the kingdom will be thrown outside into the darkness, where there will be weeping and gnashing of teeth.
Matt. 10:32: Whoever acknowledges me before men, I will also acknowledge him before my Father in heaven, but whoever disowns me before men, I will disown him before my Father in heaven.
Matt. 11:6&13-14: Blessed is the man who does not fall away on account of me… For all the Prophets and the Law prophesied until John, and if you are willing to accept it, he is the Elijah who was to come.
Matt. 13:14-15: This people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and I would heal them.
Matt. 21:43: I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit.
Matt. 23:37: O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you! How often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing.
Matt. 28:18-19a: All authority in heaven and on earth has been given to me. Therefore, go and make disciples of all nations…
John 6:40: My Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day.
John 8:42, 44&56: If God were your Father, you would love me, for I came from God and now am here. I have not come on my own, but he sent me… You belong to your father, the devil, and you want to carry out your father’s desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him… Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.
John 10:16: I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.
John 12:48a & 49b: There is a judge for the one who rejects me and does not accept my words… for the Father who sent me commanded me what to say and how to say it.
John 16:1-2: All this I have told you so that you will not go astray. They will put you out of the synagogue. In fact, a time is coming when anyone who kills you will think he is offering a service to God.
Per Paul:
[Passages may be condensed.]Rom. 1:1-5: Paul, a servant of Christ Jesus… Through him we received apostleship to call people from among all the Gentiles to the obedience that comes from faith.
Rom. 2:1-11, 23-29: God will give to each person according to what he has done… There will be trouble and distress for every human being who does evil, first for the Jew, then for the Gentile, but glory, honor and peace for everyone who does good, first for the Jew, then for the Gentile. For God does not show favoritism.
Rom. 2:23-29: You (Jews) who brag about the law, do you dishonor God by breaking the law? As it is written, “God’s name is blasphemed among the Gentiles because of you.”… A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is of the heart.
Rom. 3:1-9: What advantage then is there in being a Jew?… First of all, they have been entrusted with the very words of God… What shall we conclude then? Are we (Jews) any better? Not at all! We have already made the charge that Jews and Gentiles alike are all under sin.
Rom. 3:20-30: Therefore no one will be declared righteous in his (God’s) sight by observing the law; rather through the law we become conscious of sin… Where then is boasting? It is excluded. On what principle? On that of observing the law? No, but on that of faith. For we maintain that a man is justified by faith apart from observing the law. Is God the God of the Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
Rom. 4:16-18: Therefore the promise (salvation) comes by faith, so that it may be by grace and may be guaranteed to all of Abraham’s offspring–not only to those who are of the law but also to those who are of the faith of Abraham. He is the father of us all. As it is written, “I have made you a father of many nations.”
Rom. 9:1-16: I speak the truth in Christ… I could wish myself were cursed and cut off from Christ for the sake of my brothers, those of my own race, the people of Israel… From them is traced the human ancestry of Christ, who is God over all, forever praised! Amen. It is not as though God’s word had failed, for not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children… It is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring.
Rom. 9:23-24 & 30-33: What if he (God) did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory–even us whom he also called, not only from the Jews but also from the Gentiles?… What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; but Israel, who pursued a law of righteousness, has not attained it. Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the “stumbling stone”. As it is written, “See, I lay in Zion a stone that causes men to stumble and a rock that makes them fall, but the one who trusts in him will never be put to shame.”
Rom. 10:1&12-13: Brothers, my heart’s desire and prayer to God for the Israelites is that they may be saved… For there is no difference between Jew and Gentile–the same Lord is Lord of all and richly blesses all who call on him, for “Everyone who calls on the name of the Lord will be saved.”
Rom. 11:1&7-8: …Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham… What then? What Israel sought so earnestly it did not obtain, but the elect did. The others were hardened.
Rom. 11:11-32: Because of their transgression, salvation has come to the Gentiles to make Israel envious. But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their fullness bring! I am talking to you Gentiles, inasmuch as I am the apostle to the Gentiles. I make much of my ministry in the hope that I may somehow arouse my own people to envy and save some of them… You will say then, “Branches were broken off that I may be grafted in.” Granted, but they were broken off because of unbelief, and you stand by faith. Do not be arrogant… Otherwise, you also will be cut off. And if they do not persist in unbelief, they will be grafted in again… Israel has experienced hardening in part until the full number of the Gentiles has come in. And so all Israel will be saved… For God has bound all men over to disobedience so that he may have mercy on them all.
Rom. 15:15-16: God gave me (grace) to be a minister of Christ Jesus to the Gentiles with the priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit.
1Cor. 1:22-24: Jews demand miraculous signs and Greeks (Gentiles) look for wisdom, but we preach Christ crucified–a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ (is) the power of God and the wisdom of God.
Eph. 2:11-22: Therefore, remember that formerly you who are Gentiles by birth and called “uncircumcised” by those who call themselves “the circumcision” (that done in the body by the hands of men)–remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near through the blood (death) of Christ. For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commandments and regulations.
His purpose was to create in himself one new man out of the two, thus making peace, and in this one body to reconcile both of them to God through the cross… Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone.
Eph. 3:1-11: For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles–Surely you have heard about the administration of God’s grace that was given to me for you, that is, the mystery made known to me by revelation… that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus…
This grace was given to me: to preach to the Gentiles the unsearchable riches of Christ, and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, according to his eternal purpose which he accomplished in Christ Jesus our Lord.
Tit. 1:10-14: There are many rebellious people, mere talkers and deceivers, especially those of the circumcision group (Jews). They must be silenced, because they are ruining whole households by teaching things they ought not to teach… Therefore, rebuke them sharply, so that they will be sound in the faith and will pay no attention to Jewish myths or to the commands of those who reject the truth.
Heb. 3:3-6: Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself… Moses was faithful as a servant in all God’s house, testifying to what would be said in the future, but Christ is faithful as a son over God’s house. (See Heb. 7:18-19,22&27; 8:6-8,13; 9:1,10,15,26b-28; 10:1&9b.)