Archive for » April, 2008 «

Second Skin

Wednesday, April 30th, 2008 | Author:

The Lord made garments of skin for Adam and his wife, and clothed them.  Genesis 3:21

Clothed – The first principle of atonement occurs immediately after the first sin.  That principle never changes.  It is this:  the innocent die for the guilty.  When Adam and Eve sinned, they lost something irretrievable.  They lost the original covering provided to them by God.  They lost the covering of transparency in relationships.  Once they were naked and unashamed.  Now they were exposed and needed covering.  But this catastrophic shift is not about covering genitals.  It’s about vulnerability.  Now they have something to hide.

There’s a lot to learn in this short verse.  First, we see that the covering that Adam and Eve attempt to make for themselves is totally inadequate.  Human effort to cover up broken relationships and vulnerability is as useless as leaves tied together.  What men and women do to hide themselves is hopelessly inadequate.  The truth of their nakedness can’t be concealed.

Second, we see that God’s action is the only adequate solution.  If God doesn’t cover our brokenness, we will remain naked and ashamed despite our efforts.  God has to dress us with a covering that only He can supply.

Finally, we discover the horrible truth of sin.  God had to slaughter and skin an innocent animal in order to cover the guilty.  The Hebrew verb, labash (to dress, to put on clothing), clearly means that God fashioned garments for sinful Adam and Eve at the expense of taking the life of an animal.  This is the first killing, initiated by God for the sake of guilty humanity.  This is the first experience of death, the first witness of bloodshed, the first smell of extinction.  Now Adam and Eve wear a reminder of the loss of glorious transparency.  Their second skin comes at the price of taking life away from the innocent.  In God’s divine economy, the innocent pay for the guilty.

Today, believers wear second skin.  Of course, we don’t wear animal hides these days, but we are all either covered by the death of the Innocent Christ, or we walk naked in the world.  We are either dressed by God, or we are exposed and broken.  There is no hope of making our own clothes, just as there was no concealing Adam’s sin with leaves.  If we have not been clothed in the evidence of an innocent death, we are naked and ashamed.

Just one more thing.  Did you realize that Adam didn’t think of killing an animal for clothing?  Adam’s solution did not involve the sacrifice of another.  Only God’s provision required the death of the innocent.

Believers are called to follow the principles that God has written into the moral government of the universe.  This is the first one with costly significance.  The innocent pay for the guilty.  How have you made that a reality in your life?

Topical Index:  New Man

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50% Church

Tuesday, April 29th, 2008 | Author:

And Moses assembled all the congregation of the sons of Israel and said to them, “These are the words which the Lord has commanded, to do them.” Exodus 35:1

Congregation – It’s quite common for us to refer to the church as the ekklesia.  That’s Greek for “called out ones.”  That is an apt description.  The church is called out.  But unless we understand the Hebrew background behind this Greek word, we will only be a half-church.  You see, there are two words in Hebrew that describe the assembly of the children of God, and ekklesia is only one of them.

Some time ago (December 21, 2007) we looked at qehillah (Hebrew for “assembly”) and ‘edah (Hebrew for “congregation”).  Qehillah is translated ekklesia because this word focuses on the two aspects of assembly.  First, it focuses on the fact that someone calls the individuals together. Secondly, it focuses on the purpose of that call.  In other words, an ekklesia is an assembly called by someone for a purpose.  That’s precisely why the church is an ekklesia.  It is called by Jesus the Christ for the purpose of accomplishing His will on earth.  That’s pretty clear.

But there is another aspect to the Hebrew idea of the church.  That word is ‘edah.  It is the word for congregation. It focuses on the singularity of the group.  It emphasizes that fact that the assembly of the children of God is not a collection of individuals but rather a single unit, undifferentiated before God.  Here’s the critical point: ‘edah is never translated ekklesia.  If the church is only an ekklesia, then it is only half of what God intended.  If the church is only about its called-out purpose, then it is only a fifty percent operation.

Think of it like this:  The outward function of the church is to complete the mission of the Lord on earth.  We are called to that task.  That’s what the ekklesia is all about.  If your chosen assembly of worship is not fulfilling the mission of the Lord, then you are not an ekklesia.  But, there is another part.  There is something more than just proclaiming the good news.  There is ‘edah, a word that describes the homogenization of the church, the undifferentiated unity of all the pieces.  Paul does have a word for this in Greek.  That word is “body”.  A church is not just the called-out ones with a purpose.  A church is also the unity of all the individuals in a single body.

Paul’s thought is very much like the new clothes of the new man.  The clothing is the outside purpose-driven view.  The “body” is the inside unity of every member that gives shape to the clothes.  If you (plural) are an assembly, an ekklesia, without a body, an ‘edah, then you have only half of God’s design in place.  You will know that it is only half the story because you will know that there is something missing in spite of the purpose-driven activity.  You will know that the inside is empty.  There is no body under the clothing.

This is the biggest problem in the Western church.  The body has shriveled and died.  The clothes are draped on a mannequin.  There is no unified, singular, Spirit-filled manifestation of God underneath the activity.  It’s just outward, glorious emptiness.

Topical Index:  church, ekklesia, ‘edah, qehillah, Exodus 35:1

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Dress Code

Monday, April 28th, 2008 | Author:

and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him Colossians 3:10

Put On – Fashion is a modern invention.  In the ancient world, most people never thought about what they would wear.  Why?  Because what I wore was dictated by my class position, income or profession.  You could tell who was who by the garments.  That’s one of the problems in the parable of the Good Samaritan.  The victim was stripped of identifying marks.  No one knew if the victim was a Jew or a Gentile, rich or poor, employed or a beggar.  And since the culture also dictated how you were to treat each class of people, being stripped of your identifying clothing caused a lot of confusion.

Paul uses an ancient metaphor in his description of the new man.  In fact, the verb he uses is literally about a change of clothes.  We are to put on (in Greek, enduo) new garments that match who we really are.  Why?  Because in Hebrew thought, the outer display is to be a tangible exhibition of the inner character.  I am to look the same on the outside as I am on the inside.

This kind of integrity is one of the most vexing issues in our world.  Men and women can look like just about anything on the outside.  Today, there is very little correspondence between my outer garments and my inner character.  Fashion has obliterated transparency.  Today, I can fool nearly everyone by dressing the part.  What’s true in the fashion world is just as true in the spiritual world.  I can look like the right kind of Christian by putting on the right kind of spiritual garb.  But not for long.

The dress code of Spirit-filled integrity is found in actions that cannot be easily imitated.  Paul gives us a fabric list – love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.  Cut your garments from bolts of this cloth and there will never be a need to worry about the dress code.  Wear clothing of any other kind and you will always be found out, no matter how well tailored the fit.

Did you notice that Paul’s metaphor implies the collection of Spirit-filled transparent garments over time?  You can’t get a closet of these clothes all at once.  They aren’t for sale.  You have to gather them in your wardrobe through action and effort.  In other words, they show up as you are being renewed.  One day you are presented with an opportunity to demonstrate patience.  You didn’t expect to wear that shirt but there it was, hanging right in front of you.  Time to put it on!  The next day, in the middle of real crisis, you discover there is a dress cut from joy and a pair of shoes made from the finest faithfulness.  And so it goes.  Each time you dress with the fruit of the Spirit, the clothes fit a little better and the feel is a little more comfortable, until one day you aren’t even aware of wearing these new outer garments.  They are just who you are.  That’s when you notice the label:  Integrity without effort.

Topical Index:  New Man

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What’s The Problem?

Sunday, April 27th, 2008 | Author:

Therefore the Lord longs to be gracious to you, and therefore He waits on high to have compassion on you.  For the Lord is a God of justice; how blessed are all those who long for Him. Isaiah 30:18

Longs – The Hebrew word chakah is a verb that expresses a state of expectant presence.  It’s hard to capture in English.  It’s like that sense of anticipation that children have before Christmas, or the delightful expectation that you might feel before a long-awaited vacation.  There is a particular emotion that accompanies this condition; a yearning for completion.  Did you know that God can hardly wait to pour His grace and compassion on you?

So, what’s the problem?  If God intensely desires to fill your life with peace (shalom), why doesn’t He?  He’s the sovereign Master of the universe.  Who’s going to stop Him?  If no plan of His can be thwarted, and He is filled with chakah toward us, then why don’t we experience this wonderful existence?  The answer is found at the end of this verse.  God’s longing finds its completion in our longing.  Blessed is the one whose state of mind matches the mind of the Creator because, in that state, God fills the empty bucket.  God waits for us.

This is not a matter of faith.  Too often we think that God doesn’t act in our lives because we don’t have enough faith.  We think of faith as inner assurance or feelings of confidence (thank you, Melanchthon!).  We see passages in Scripture translated that way (consider Hebrews 11).  The result is heart-wrenching disappointment.  We just can’t get the right mental or emotional formula, so God doesn’t do what we so desperately want Him to do.  It’s as though we think that faith is up to us.  Well, it’s time to correct that damaging mistake.  When the man with the epileptic son said, “I believe.  Help my unbelief,” he expressed the true character of faith.  He desperately wanted to see his son healed, but he knew that he lacked the inner constitution to do anything about it.  Jesus healed the son anyway.  The healing did not depend on the father’s inner resolve.  It depended entirely on Jesus’ grace.

So, God’s action in our lives does not depend on our feelings.  We don’t need an extra-strength faith pill.  We need longing toward Him.  We need chakah too.  What does that mean?  Well, God’s chakah is described by a willingness to do whatever is required to bring redemption and rescue to us, including sacrificial death.  If we convert that into human behavior, our chakah is the willingness to do whatever is required to be obedient to His commands, including dying, in order to honor and glorify Him.  Then our longing matches His longing.  The combination is potent, so potent that nothing will stop God from pouring His grace out on those who share the same desire.

Do you want God to shower you with grace?  The answer is found in this question:  Are you willing to do anything to please Him?

Topical Index:  The Will of God

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Counter-intuitive

Saturday, April 26th, 2008 | Author:

“In repentance and rest you will be saved, in quietness and trust is your strength.” But you were not willing. Isaiah 30:15

Repentance and Rest – “But I gotta’ do something!”  That’s the approach we naturally take when it comes to crisis.  We want action!  Something’s got to happen.  After all, if we just sit around, nothing will change.  What we have ignored is the sovereignty of God.  What folly!

God tells us that rescue (salvation) does not come through our frantic efforts.  Reinforcements arrive through repentance and rest.  It just seems so ridiculous.  Everyone knows that doing nothing doesn’t change a thing.  We can’t stand waiting.  We want to see movement.  So, we push ahead – and side step God.

This verse is Hebrew parallelism.  That means that the second part of the verse clarifies and explains the first part of the verse.  So, the Hebrew phrase beshuva vanakhat (“in returning and rest”) is explained in the parallel “in quietness and trust.”  Think about that for a moment.   When I work against my natural tendency by allowing God to act, I must put my trust in Him.  As soon as I jump to take care of my crisis, I yank the authority out of God’s hands.  In the process, I prevent Him from showing His grace, mercy and power.  Notice that my rest begins with my repentance.  Actually, the word is shuv, a word that is used hundreds of times in the Old Testament for the idea of returning to God.  Repentance is not simply confession.  Repentance is returning to right relationship.  It is coming back to obedience.  It is remembering the former days when God’s power brought me out of captivity.  It is recalling Who God is.  I can rest (nekhath) only because I have returned.

Now that we see the parts of the first phrase, we can understand the explanation and clarification of the second phrase.  Repentance (returning) is the same as tranquility (shehket).  It is calm in the face of the storm.  And it is coupled with trust (betach), the tangible sense of security and well-being that results from absolute confidence in God.  Now we see that returning to God results in tranquility and resting in God results in confidence.  It’s just the opposite of what we would expect.  We think that we will achieve peace and security through our effort.  We are fools.  Isaiah has only this to say about our stubborn resistance to the truth: “You were not willing.”  We were not willing to give up our myth of control.  We were not willing to come back to Him.  We were not willing to let Him take charge.  We were not willing to submit to His authority.

My friends, God does not help those who help themselves.  How can He?  They are doing exactly the opposite of what allows Him to provide for them.

Topical Index:  Help

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Certified (2)

Friday, April 25th, 2008 | Author:

Jesus answered them and said, “My teaching is not Mine, but His who sent Me.” John 7:16

Sent – “You gotta’ serve somebody,” sang Bob Dylan.  He might have written that song for Jesus.  We are quick to assert that Jesus is His own authority, but that’s not what He says of Himself.  He serves another.  His message comes from someone else.  If you have a problem with the content, take it up with the One who wrote it, not the messenger.

Jesus answers the query about His authority in a way that every Jew would understand.  In fact, Jesus actually agrees with their implication.  Anyone who teaches for his own glory is not to be trusted.  That’s what the Judeans are concerned about.  Jesus seems to be vouching for Himself, so He assures them that He is not.  He brings proclamation and clarification of the Father’s teaching.  Of course, when Jesus answers in this way, He is claiming a special role for Himself – the role of a prophet.  In Hebrew thought, a true prophet never brings his own message.  He comes with a message from God.  In fact, more often than not, a true prophet doesn’t even want to bring the message because he knows that the message will be confrontational, demanding and dangerous.  But he is compelled by the Spirit to say what God wants said.

Now the discussion shifts back to the audience.  They recognize the power in Jesus’ words.  They realize that He speaks with an authority beyond Himself.  Then Jesus tells them, in no uncertain terms, that He comes as a prophet of the Most High.  Now they have to decide what to do with what they hear.  If Jesus really is a messenger from God, and all of His accompanying signs indicate that He is, then what He says carries tremendous consequences.  They cannot afford to ignore Him.

The Greek word here is not apostello.  In this context, Jesus is not an apostle.  That word means “to be sent forth, to send off.”  Apostello implies sending with delegated authority.  Here the word is pempo.  It means “to thrust out, to dispatch,” with the idea that the authority is retained by the sender.  When Jesus answers the question, He does not suggest that He takes the authority on Himself.  He says that He stands on the authority of the One who sent Him.  The Jews would have expected that.  The surprise comes in what the message says – that Yeshua is the Messiah.  They did not expect that.  So, now they have a problem.  Jesus comes with the proper authority, and the accompanying evidence, but the message challenges all that they held dear.  Some respond.  Most do not.

That’s true today.  Some hear what Jesus says.  They feel the power in His words.  They see the evidence.  They accept the message.  Most do not.  Of course, as Christians, we congratulate ourselves that we have seen the truth.  But have we?  Are we really listening to the whole message; the message that includes endorsement of the theology of the Pharisees, that observes Torah, that challenges our concept of a replacement covenant?  Are we putting all the emphasis on grace instead of obedience.  Are we really listening?  Or are we like that audience, not quite willing to have Jesus say to us, “The teaching is not Mine, but His who sent Me”?

Topical Index:  Authority

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Certified (1)

Thursday, April 24th, 2008 | Author:

The Jews therefore were marveling, saying, “How has this man become learned, having never been educated?” John 7:15

Become Learned – Remember what the home town boys said about Jesus.  “Isn’t he just the carpenter’s son?”  Well, something similar happened at the Feast of the Tabernacles too.  But notice, if you will, exactly what the discussion not about.

These people marveled at His teaching.  That’s important.  They weren’t shocked or outraged.  They are overwhelmingly impressed.  The teaching rang true.  They didn’t ask the question in order to determine where Jesus’ theology went wrong.  They asked the question because His theology seems so right!

So, if Jesus’ teaching is so powerfully clear and intuitively correct, where on earth did He learn all this?  That’s the question.  Since it is fairly obvious to everyone that Jesus is not the disciple of a great rabbi, where did all this wonderful teaching come from?  Actually, the question revolves around the implied assumption that Jesus has become a scholar.  The Greek is grammata oide.  You can see the word “grammar” here.  In Greek, this word is about what is written.  Couple that with the verb, oide, and it means, “to know completely and intuitively the written text.”  Of course, that can only mean one thing in first century Israel.  Jesus had an exhaustive and penetrating understanding of Scripture, the Word of God, the Old Testament.

How was this possible?  Everyone knew that it took a lifetime of study to reach this point of erudition.  Everyone knew that only the oldest of rabbis could come up with this kind of insight.  Everyone knew that in order to teach like this, there must be a towering rabbinic figure in the background.  No one questioned what Jesus said (that’s very important).  They just couldn’t understand how He came to have such knowledge.

Don’t make the common mistake of thinking that Jesus was uneducated.  Every Jewish man learned Torah from the time he was three.  Every Jewish man dedicated himself to being a student of a rabbi.  Every Jewish man sought to penetrate the depths of Scripture.  Jesus was educated, but what He taught was far beyond what anyone could imagine from the mouth of one who never sat under a great scholar or spent a lifetime in the temple.  Jesus didn’t teach like a student of another.  He taught as one who intuitively knew the Scripture.

What does this mean for us?  If the Jews recognized that what Jesus taught about the Old Testament was so authoritative and so powerful that it challenged all their presuppositions about education, do we have the same respect for Jesus’ interpretation of the Old Testament?  Jesus is God commenting on God’s Word.  Could there be a better source of explanation than that!  If you only had the words of Jesus commenting on the Old Testament, would you still be overwhelmed with His teaching?  Would you be amazed?  Would you weep at its power?  Or are you really just a Christian of Paul’s letters?

Topical Index:  Education

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Can’t We Just Get Along

Wednesday, April 23rd, 2008 | Author:

“The world is not able to hate you; but it hates Me because I witness about it, that its works are evil.” John 7:7

Is Not Able – Did you really read these words?  If you go too fast, you might think that Jesus says, “The world does not hate you.”  But that isn’t His point.  The Greek expression is ou dunatai, from the verb dunamai.  Every word that is derived from this stem has the sense of power or capacity or ability.  It isn’t that the world doesn’t hate its own as a matter of happenstance.  It is that the world lacks the power or ability to hate its own.  It has no strength to discern what isn’t right about evil.  It’s like trying to see the shape of the dark in the dark.  The world is blind to its own condition.

It’s no use in trying to show those who are part of the systems of this world where they are mistaken.  They don’t have the capacity to see it.  It’s no use trying to negotiate with evil in order to get some perspective.  There is no power to make a difference.  Nothing in the world’s systems provides any differentiation that allows someone to rise out of the mire.  When it comes to rescue, the world is utterly powerless.   If you adopt the systems of the world as your measuring stick, you won’t be able to tell the difference between night and day.

Sometimes we treat Jesus’ radical claims with perilous indifference.  This is usually one of those times.  We think that we can operate in both realms.  We think we can conduct our typical affairs within the systems of the world.  After all, the world has a vibrant economy, a political structure, a kind of morality and a social fabric.  Those things work, don’t they?  We make money.  We govern.  We have high standards.  We love our friends.  What’s wrong with all that?  Why can’t we just get along – and still worship the King on Sunday?

Living in the dark might feel very comfortable.  After all, living in the dark has a kind of security to it.  No one can see you and you can’t see anyone else.  That’s the essence of tolerance.  Just leave me alone in the dark.  That way I can do whatever I really want to do and no one will see me – until someone comes along with a light.  If I like living in the dark, I will hate the one with the light.  But I will be perfectly content to have everyone else live in the dark along with me – just as long as I can’t see them.  We can all just get along quite nicely that way.

A disciple of Yeshua brings light to the dark.  That is grounds for instant hatred.  That’s not getting along.  That’s not tolerance.  That’s exposure and confrontation and embarrassment and humiliation.  The light shows everyone who I really am, and that is simply unacceptable in a dark world.

Jesus makes it very clear that the world will not tolerate Him.  So, what does that say about us?  Does the world tolerate you or me?  Do we bring light – and feel the pain of rejection and animosity?  Or do we just try to get along, keeping one foot in the dark?

Topical Index:  The World

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Who Are You?

Tuesday, April 22nd, 2008 | Author:

“Is this not the carpenter’s son?” Matthew 13:55

Carpenter’s Son – Why were the people offended by the teaching of Jesus?  They certainly recognized His power and they were astonished at His authority.  But they were still upset.  Why?  In order to grasp the answer to this question, we have to know a little about personal identity in the Jewish culture of Israel.

Did you notice that no one has any problem associating Jesus with His profession?  No one asks, “Is this man a carpenter?”  They expect Him to be a carpenter because His father was a carpenter.  In first century Israel, the trade was passed from father to son down through the generations.  So, if you met Jesus at a networking event, and you asked the typical “What do you do?” question, you might expect Him to reply, “I’m a carpenter.”  That’s how we would answer the question.  But that’s not how a Jew would answer the question.  A Jew would answer the question, “I am a disciple of (someone).  I make my living as a carpenter.”  You see, the critical factor in personal identification was not the profession.  It was the connection with a rabbi, a teacher of Torah.  What a man did to earn a living was not nearly as important as who a man followed to learn Torah.  When the crowd exclaims, “Is this not the carpenter’s son?”, they are really saying, “This man has no Torah pedigree.  He’s just a carpenter.  Where did He learn all this about the Torah?”

We might think that they dismiss Jesus’ teaching because they only recognize His profession, but we would be mistaken.  There was nothing wrong with being a carpenter, or any other trade for earning a living.  They object because Jesus does not follow a rabbi.  He is not a disciple of someone else.  They object because He teaches on His own authority!

The Greek New Testament uses the phrase, ho tou tektonos huios (son of the carpenter).  But the people didn’t speak Greek.  They spoke Hebrew and the Hebrew thought is not focused on the presence of a profession but rather on the absence of a teacher.  No man stands on his own authority.  No man speaks for God directly (except perhaps Moses).  In their experience, every man who taught Torah stood on the shoulders of a previous rabbi.  Jesus offends, not because He is a carpenter, but because He stands alone.

This little shift in our thinking should cause us to ponder how we describe our own identity.  When someone asks you who you are, do you reply, “I am a disciple of Yeshua, and I work as a banker (or whatever you do)?”  That’s the way a Hebrew would think.  Why?  Because life is not about professions.  It is about getting into alignment with God.  Professions and trades are only those things that put food on the table while I study God’s Word.  They are the after-thought of existence.

In our Greek world, what we do takes priority.  Perhaps it’s time to re-evaluate that subtle language shift.  We are called to be disciples of Yeshua.  That is who we really are.  All the rest is merely the supporting framework.  Right?

Topical Index:  Identity

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How Old?

Monday, April 21st, 2008 | Author:

Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning; 1 John 2:7

Old – Just how old is John’s “old commandment”?  Does John start counting with the teaching of Jesus, or does his reckoning begin earlier than that?  Does John think that Jesus’ commandment, “Love one another,” is the beginning of a new way of living, or does John see a much longer history?

If you listen to most Christians today, you would surmise that John’s “old commandment” was introduced about sixty years before he wrote this sentence.  Most Christians seem to think that Jesus introduced new material and that we are now to live according to this new information.  But John uses a Greek word, palaios, that means “long standing,” not “antiquated.”  What would we think if we realized that everything Jesus taught started in Genesis, not Matthew?  Then the “old commandment” takes on a different look, doesn’t it?

Consider this:  If Jesus is God, then the message that He brings while He is in human form is going to be consistent with the same message He provided before the incarnation.  How could it be any different?  God does not change His mind about the means of redemption, does He?  He does not alter His will about how the righteous shall live, does He?  So, Jesus’ teaching must be in alignment with the will of the Father from the beginning.  After all, don’t even the new testament writers tell us that the Messiah was slain before the foundations of the world?  That means that Jesus is providing corrective commentary on the proper understanding of God’s will.  In other words, God in human form is clarifying and demonstrating what God as spirit has always taught.  If Jesus is God, then there is no better person to tell us exactly what the Father meant.

Of course, when we really look at the teaching of Jesus, we discover that it all comes from the Old Testament.  How could it be any other way?  Jesus is Jewish.  His sacred Scriptures are the scriptures of the Hebrew Bible.  His culture, religious experience and thought forms are Hebrew.  Jesus is the Old Testament man.  That means that if we want to understand the old commandments, we need to pay close attention to what Jesus says about them.  That’s the equivalent of reading God’s commentary on God’s word.  When John says that he is not writing a new commandment, he excludes any human addition to God’s will.  No man can add to the work or word of God.  Instead, John wants us to look back – way back – to the will of God found in the commandments we have had from the beginning.  So, my friends, it’s back to Genesis.  If you want to know what Jesus said, and why He said it, you will have to start at the beginning.

How old is the commandment that you follow?

Topical Index:  Commandments

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