9. Consistent with His stated intention of upholding the Law (17-20), Jesus reveals that the customary understanding of six biblical injunctions is inadequate or false and seeks to correct them: [9.1…4.] = Injunctions 1 thru 4 (21-37) DISCUSSED

9.5. Civil Disobedience/Disrespect Is Prohibited (38-42)

9.5.1. Injunction #5: (38a) “You have heard that it was said” = (As discussed), this phrase represents the beginning of an ancient rabbinic formula used to signal that the customary/current view (regarding a particular law/injunction) was about to be challenged as false or deficient. In this case, the injunction under question is “‘An eye for an eye and a tooth for a tooth.’” = This particular phrase – sometimes called the lex talionis (lit. the law of retaliation), represents not only one of most popular ancient law codes[1], but also served as the one the main principles governing the system of justice (or jurisprudence) established by God for His people under the OC. As such, its instruction encompasses far more than simply issues related to retribution/retaliation. In short, this phrase means that the punishment shall fit the crime. IOW: the judicial response to all offenses against a person shall not be less nor more than the degree of damage created by such offense. Put yet another way, it shall be an eye -not a tooth, for an eye, and a tooth – not an eye, for a tooth[2]. This included (in some cases) alternative forms of punishment such as compensation being paid to the victim, or loss of income to the perpetrator (e.g. Exo 21:22-27 – Notice, both compensation and loss of income are mentioned as a fulfillment of the eye for an eye principle). Based on a correct understanding, it should be clear why God instituted it. It made sure that those enforcing the law and enacting justice for the covenant community were not abusing such power or failing to provide/protect those abused by others. It was (and is!) in every respect, a law of love for one another (or each person his neighbor) since through its practice there is the promotion of righteousness, respect, and equity or fair treatment in the covenant community. Equally so then, it is a law which demonstrates the great love, genius and general goodness of God. Ironically however, it is the very law which is oftentimes used against God -or to question His moral and intellectual competency.[3] Another way in which this law is misunderstood/misused is in relation to its scope (i.e. who it is to be applied to). It is in this respect that Jesus challenges the current thinking.

9.5.2. Jesus’ response: (39a) “But I say to you” = Far from serving only as an adversative to the prior statement, this phrase was also key to identifying the conversation as part of the ancient rabbinic formula of challenge/correction (“You have heard it said” followed by “But I say to you”). More importantly however, it signaled that the one speaking was doing so from a place of divine authority. Not in the sense – that they themselves were divine (though in this case that would also be true), but rather by proxy. In other words, that the authority on which such corrections were being made was the Word of God itself. As such, they came with the purpose of restoring (not destroying) the Law. This (then) was also the purpose of Jesus – restoring the Law to its original intent or ideal design (consistent w/Mat 5:17-20).

9.5.3. His corrective (and restorative) instruction: (39b) “Do not resist (i.e. do not retaliate/stand against/fail to submit to) the one who is evil” = As already implied, identifying the specific nefarious person/entity (i.e. “the one who is evil”) is imperative to not only a correct understanding of what Jesus is actually teaching but also how it restores/reveals the correct understanding of the prior law (i.e. an eye for an eye).

A critique of: “The Role of Women in Ministry As Described in Holy Scripture (Adopted by the General Presbytery in session August 9-11, 2010)“.

9.5. Civil Disobedience/Disrespect Is Prohibited (38-42)

9.5.1. Injunction #5: (38a) “You have heard that it was said” = (As discussed), this phrase represents the beginning of an ancient rabbinic formula used to signal that the customary/current view (regarding a particular law/injunction) was about to be challenged as false or deficient. In this case, the injunction under question is “‘An eye for an eye and a tooth for a tooth.’” = This particular phrase – sometimes called the lex talionis (lit. the law of retaliation), represents not only one of most popular ancient law codes[1], but also served as the one the main principles governing the system of justice (or jurisprudence) established by God for His people under the OC. As such, its instruction encompasses far more than simply issues related to retribution/retaliation. In short, this phrase simply means that the punishment shall fit the crime. IOW: the judicial response to all offenses against a person shall not be less nor more than the degree of damage created by such offense. Put yet another way, it shall be an eye -not a tooth, for an eye, and a tooth – not an eye, for a tooth[2]. This included (in some cases) alternative forms of punishment such as compensation being paid to the victim, or loss of income to the perpetrator (e.g. Exo 21:22-27 – Notice, both compensation and loss of income are mentioned as a fulfillment of the eye for an eye principle). Based on a correct understanding, it should be clear why God instituted it. It made sure that those enforcing the law and enacting justice for the covenant community were not abusing such power or failing to provide/protect those abused by others. It was (and is!) in every respect, a law of love for one another (or each person his neighbor) since through its practice there is the promotion of righteousness, respect, and equity or fair treatment in the covenant community. Equally so then, it is a law which demonstrates the great love, genius and general goodness of God. Ironically however, it is the very law which is oftentimes used against God -or to question His moral and intellectual competency.[3] Another way in which this law is misunderstood/misused is in relation to its scope (i.e. who it is to be applied to). It is in this respect that Jesus challenges the current thinking.

9.5.2. Jesus’ response: (39a) “But I say to you” = Far from serving simply as an adversative to the prior statement, this phrase was also key to identifying the conversation as part of the ancient rabbinic formula of challenge/correction (“You have heard it said” followed by “But I say to you”). More importantly however, this phrase signaled that the one speaking was doing so from a place of divine authority.

Not in the sense – that they themselves were divine (though in this case that would also be true), but rather by proxy. In other words, that the authority on which such corrections were being made was the Word of God itself. As such, they came with the purpose of restoring (not destroying) the Law. This (then) was also the purpose of Jesus – restoring the Law to its original intent or ideal design (consistent w/His declaration in Mat 5:17-20).

9.5.3. His corrective (and restorative) instruction: (39b) “Do not resist (i.e. do not seek justice against) the one who is evil” = As already implied, identifying the specific nefarious person/entity (i.e. “the one who is evil”) is imperative to not only a correct understanding of what Jesus is actually teaching but also how it restores/reveals the correct understanding of the prior law (i.e. an eye for an eye). The number of scholars who fail miserably in this endeavor (i.e. who believe Jesus to be speaking in relation to all people who commit acts of evil against us) is in no short supply. Neither (then) are the absurd conclusions produced by this faulty...

What is the relationship of good works[1] to salvation?

Today, there is large disagreement as to what the relationship of good works is to salvation. In other words, are such works necessary or optional to spending eternity in heaven? This brief study will answer this question by comparing/critiquing the views most common western views according to the Biblical witness[2].

1. Roman Catholic = Works are a necessary condition (after faith) to merit salvation.

1.1. A person receives eternal salvation either by earning/adding enough merit (i.e. good works) to their life without ever sinning (i.e. they must achieve perfection) or by earning/adding enough merit (i.e. good works) to their faith in Christ.[3]

1.2. Faith in Christ functions as the first step on the path of salvation. It secures initial justification by removing original sin[4]. Though itself not meritorious, this faith is what opens the door for God to accept our good works as meritorious[5]. In other words, until we receive initial justification through faith, no merit unto final justification (or salvation) can be credited to our account[6]. This first step of faith is exercised through the act of Catholic baptism[7].

1.3. Good works are therefore necessary as a condition to salvation. They are also (again) meritorious unto salvation.

1.4. The soteriology of the Roman Catholic church is heretical. The Bible does not teach a works-based or meritorious-works system of salvation.

2. Protestant View #1 (Evangelical-Reformed/Lordship) = Works are a necessary condition (after faith) to merit salvation.

2.1. A person receives eternal salvation either by earning/adding enough merit (i.e. good works) to their life without ever sinning (i.e. they must achieve perfection) or through faith in Christ Who perfectly earned/merited it for us. The Protestant view of original sin makes the first option impossible for anyone other than Christ[8].

2.2. Faith in Christ functions as the first and final step on the path of salvation. It secures permanent justification by removing original sin and replacing it w/both Christ’s active and passive obedience (i.e. double imputation)[9]. Faith is therefore all that is needed to secure enough merit to enter heaven. Faith in Christ is exercised through the personal act of confession/trust.

2.3. That being said, faith is only considered saving where there is the practice of good works[10]. However, Scripture makes us responsible (at least in part) for producing such works.[11] As such, they (too) must be viewed as a necessary condition and meritorious unto salvation since:

2.3.1. Anything you are responsible for producing (i.e. works) is not a result, but a condition[12]

2.3.2. Any condition requiring work within a meritorious system is not charity, but merit (Rom 4:4)[13].

2.4. The soteriology of Evangelical-Reformed/Lordship Protestant view is therefore the same as heretical Roman Catholic. It also teaches a works-based/meritorious works system of salvation w/our works as both a necessary condition and meritorious.

3. Protestant #2 (Evangelical-Free Grace/Anti-Lordship) = Works are not a necessary condition (after faith) to merit salvation.

3.1. A person receives eternal salvation either by earning/adding enough merit (i.e. good works) to their life without ever sinning (i.e. they must achieve perfection) or through faith in Christ Who perfectly earned/merited it for us.

A critique of: “The Role of Women in Ministry As Described in Holy Scripture (Adopted by the General Presbytery in session August 9-11, 2010)“.

Theme: REMEMBER THE GOSPEL!

2nd Peter represents the Apostle Peter’s 2nd epistle. Written shortly after the first, the distinguishing mark of this letter is not only its focus on the gospel, but its efficient and effective presentation. In this respect, Peter does two things. First, he reminds us of what the (true) gospel teaches (1:1-15), then he provides us with those reasons we should not only remember what this gospel teaches, but also why it is important that we are growing strong in our commitment to its truths (1:16-3:18).

1. What Peter reminds us is the true/saving gospel message (1:1-15):

Through faith in the righteousness of Christ we GAIN a justified and glorified/exalted state (or “standing”) with God. Though we have GAINED a justified and glorified state through faith in Christ, we MUST MAINTAIN this state/standing through faithfulness. Such maintaining should not surprise us given the reason God justified/glorified us, as well as the commitment we made in order to gain that justification (Peter says he intends to “remind” his audience of the “qualities” associated w/maintaining established in 1:5-11, which means they were preached as part of the gospel message received). Faithful maintaining (then) looks like growing in those areas/attributes of obedience God commands in His Word. Failing to maintain will mean losing what we gained; faithfulness (on the other hand) will mean that our justified/glorified standing before God and w/Christ remains intact along with the salvation it promises. IOW: Faith + Faithfulness = Salvation NOT Faith + Nothing = Salvation (1:1-11). Peter thought it was incredibly important to remind believers about this aspect of the true/saving gospel message (i.e. that we must maintain what we have gained if we hope to be remain justified and be saved) (1:12-15).

2. Why Peter thought it was so important to not only remind believers of this gospel (of G&M) but see that they were growing strong in their commitment to its truths (1:16-3:18):

2.1. B/C the gospel (of G&M) is not the invention of men, but the message of both Christ and the OT Scriptures (1:16-21).

2.2. B/C false teachers wb preaching a gospel of (G&NO M) and leading many astray by appealing to feelings vs. facts(2:1-2a).

2.3. B/C this heretical “gain but no maintain” group will condemn the true gospel (of G&M) and true Christians (2:2b-19a).

2.4. B/C the additional tools of entrapment used by the (G&NO M) teachers mean we have our work cut for us (2:10-19).

2.5. B/C embracing the false gospel (of G&NO M) will render true Christians apostate (2:19-22).

2.6. B/C difficult times w/these kinds of people was predicted by the prophets/Jesus/the other apostles (3:1-3).

2.7. B/C the false teacher’s gospel (of G& NO M) is based on the idolatrous belief that God decided a long time ago, to no longer punish for unfaithfulness (i.e. He is no longer a God of Wrath, only a God of Love).

(3:4) “They (i.e. the false teachers) will say, ‘Where is the promise of His coming?” = Where is the dreaded day of global judgment for sinful/rebellious living threatened in the Bible? “For ever since the fathers fell asleep (i.e. Abraham, Isaac and Jacob – Exo 3:15; Deu 1:8; BTW this reference affirms that the “scoffers” [3] Peter is speaking about in these verses are the false teachers of the previous chapter and not people outside of Christianity – e.g. atheists. These false teachers saw themselves spiritually connected to the OT Patriarchs, as legitimate Christians.), all things are continuing as they were from the beginning of creation.’”  = Massive revisionist thinking in relation to Israel’s past judgments due to their refusal to live in obedience to God’s Law (i.e. for failing to maintain what they gained), caused these false teachers to view God as having changed His approach to human rebellion after the flood of Noah.

Theme: REMEMBER THE GOSPEL!

2nd Peter represents the Apostle Peter’s 2nd epistle. Written shortly after the first, the distinguishing mark of this letter is not only its focus on the gospel, but its efficient and effective presentation. In this respect, Peter does two things. First, he reminds us of what the (true) gospel teaches (1:1-15), then he provides us with those reasons we should not only remember what this gospel teaches, but also why it is important that we are growing strong in our commitment to its truths (1:16-3:18).

1. What Peter reminds us is the true/saving gospel message (1:1-15):

Through faith in the righteousness of Christ we GAIN a justified and glorified/exalted state (or “standing”) with God. Though we have GAINED a justified and glorified state through faith in Christ, we MUST MAINTAIN this state/standing through faithfulness. Such maintaining should not surprise us given the reason God justified/glorified us, as well as the commitment we made in order to gain that justification. Faithful maintaining looks like growing in those areas/attributes of obedience God commands in His Word. Failing to maintain will mean losing what we gained; faithfulness (on the other hand) will mean that our justified/glorified standing before God and w/Christ remains intact along with the salvation it promises. IOW: Faith + Faithfulness = Salvation NOT Faith + Nothing = Salvation (1:1-11). Peter thought it was incredibly important to remind believers about this aspect of the true/saving gospel message (i.e. that we must maintain what we have gained if we hope to be remain justified and be saved) (1:12-15).

2. Why Peter thought it was so important to not only remind believers of this gospel (of G&M) but see that they were growing strong in their commitment to its truths (1:16-3:18):

2.1. B/C the gospel (of G&M) is not the invention of men, but the message of both Christ (whom God Himself affirmed) and the OT Scriptures (1:16-21).

2.2. B/C false teachers wb in the Christian camp denying the gospel (of G&M) and leading many astray by appealing to feelings rather than the facts (i.e. sound doctrine) (2:1-2a).

2.3. B/C this heretical “gain but no maintain” group will condemn the true gospel (of G&M) and its followers (i.e. true Christians) as though they were on their way to Hell when in reality it wb the other way around (2:2b-19a).

2.4. B/C the additional tools of entrapment used by the (G & NO M) teachers means we have our work cut for us in reaching others w/the true gospel message (of G&M) (2:10-19).

2.5. B/C embracing the false gospel (of G & NO M) will render true Christians apostate (i.e. w/o Christ w/o the ability to return – 2Th 2:3).

Peter’s concern in this epistle is not for those who have embraced the false gospel (of G & NO M) from the beginning and as a result, were never truly justified/saved (i.e. they are false Christians), but rather those who have legitimately come into a saving covenant relationship w/Christ through their acceptance of/baptism into the true gospel (of G&M) and later wb duped into believing/embracing the gospel of the false teachers. (2:19) “They (i.e. the false teachers) promise them (i.e. those in saving relationship w/Christ. This is made clear by the fact that in verse 20, he refers to them as those who “have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ.”) freedom (i.e. freedom from obedience/submission to Christ’s Mastery/Lordship, to the obligation of maintaining what they gained – 2:1; E.G. “The biblical picture of the saving experience is masterful in its clarity and simplicity. A single, one-time appropriation of God’s gift results in a miraculous inward transformation that can never be reversed. Since this is true, we miss the point to insist that faith must necessarily continue [or for that matter any form of obedience].

A) You can obey and go to hell. But you cannot believe and go to hell.

vs

B) You can believe and go to hell. But you cannot obey and go to hell.

Theme: REMEMBER THE GOSPEL!

2nd Peter represents the Apostle Peter’s 2nd epistle. Written shortly after the first, the distinguishing mark of this letter is not only its focus on the gospel, but its efficient and effective presentation. In this respect, Peter does two things. First, he reminds us of what the (true) gospel teaches (1:1-15), then he provides us with those reasons we should not only remember what this gospel teaches, but also why it is important that we are growing strong in our commitment to its truths (1:16-3:18).

1. What Peter reminds us is the true/saving gospel message (1:1-15):

Through faith in the righteousness of Christ we GAIN a justified and glorified/exalted state (or “standing”) with God. That being said, we MUST MAINTAIN this state/standing through faithfulness. Such maintaining should not surprise us given the reason God justified/glorified us, as well as the commitment we made in order to gain that justification. Faithful maintaining (then) looks like growing in those areas/attributes of obedience God commands in His Word. Failing to maintain will mean losing what we gained; faithfulness (on the other hand) will mean that our justified/glorified standing before God and w/Christ remains intact along with the salvation it promises. IOW: Faith + Faithfulness = Salvation NOT Faith + Nothing = Salvation (1:1-11).

(1:8) “For if these qualities are yours and increasing [i.e. you are maintaining what you gained] they keep you from being ineffective and unfruitful in the knowledge of our Lord Jesus Christ” = We must maintain the justified/glorified state we gained by faith (i.e. “in the knowledge of our Lord Jesus Christ”; See 2:20) otherwise it will become “ineffective/unfruitful”(Jam 2:14-26). This can be seen by considering also that it is such knowledge/faith that results in justification and glorification (See 1:2-3 = “grace and peace” [in reference to our justification – 1Pe 1:2; Joh 1:16-17; Act 15:11; Rom 3:24, 5:15-21, 6:1, 14-15; 1Co 1:3-4; Gal 1:3-6, 5:4; Eph 1:7; 2Th 3:18; 2Ti 1:9, 2:1, 4:22; Heb 13:9-15; Jud 1:4-5; Rev 1:4-5] and “all things pertaining to life and godliness” [in reference to our glorification = Rom 6:4; 2Co 3:17-18]). Salvation is therefore faith + faithfulness.

Peter thought it was incredibly important to remind believers about this aspect of the true/saving gospel message (i.e. that we must maintain what we have gained if we hope to be remain justified and be saved) (1:12-15).

2. Why Peter thought it was so important to not only remind believers of this gospel (of G&M) but see that they were growing strong in their commitment to its truths (1:16-3:18):

2.1. B/C the gospel (of G&M) is not the invention of men, but the message of both Christ (whom God Himself affirmed) and the OT Scriptures (1:16-21).

2.2. B/C false teachers wb in the Christian camp denying the gospel (of G&M) and leading many astray by appealing to feelings rather than the facts (i.e. sound doctrine) (2:1-2a; consider Against Empathy by Paul Bloom = Yale researcher reveals empathy [feeling through others experiences] to be one of the leading motivators of inequality and immorality due to this capricious and irrational emotion’s power to skew the facts. This BTW is Hollywood and the Evangelical churches’ number one weapon of indoctrination).

2.3. B/C this heretical “gain but no maintain” group will condemn the true gospel (of G&M) and its followers (i.e. true Christians) as though they were on their way to Hell when in reality it wb the other way around (2:2b-19a).

(2b-3) “because of them the way of truth will be blasphemed.” = The success of the false teachers’ feelings (versus facts), approach and gospel heresy of gain BUT no maintain, will cause the true gospel (of G&M) to be viewed as the wrong one. As a result, a tragic turning of the tables will occur. The only gospel that can save (again,