The Sound of Doctrine

Tag: christianity

  • Christian Nationalism and the Gospel: An Impossible Union

    2 Timothy 2:4 (LSB)
No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier.

    This essay is a response to Joey DeRuntz’ post: https://www.mastersbiblechurch.com/blog/a-rejoinder-to-don-green-a-biblical-and-theological-defense-of-co-belligerency
    Site accessed 10/6/2025

    




    It is in vogue to have political opinions. It is sad that the world has to choose to silence those who are making a good point about certain segments of politics, government, business, and/or education. Generally speaking, there are some very good points being made by many people in our world today.
    




    There is an “however” to all of this, though. For the pastor, who is to be the example to all Christians of how to conduct themselves in faith in Jesus Christ (Hebrews 13:7), the reality of the kingdom of Christ is a more critical matter than all the issues limited to this life combined.
    




    One illustration would help. 
    




    

    Luke 13:1–5 (LSB)
    




    1 Now at that same time there were some present who were reporting to Him about the Galileans whose blood Pilate had mixed with their sacrifices. 
    




    2 And Jesus answered and said to them, “Do you think that these Galileans were greater sinners than all other Galileans because they suffered these things? 
    




    3 “I tell you, no, but unless you repent, you will all likewise perish. 
    




    4 “Or do you think that those eighteen on whom the tower in Siloam fell and killed them were worse offenders than all the men who live in Jerusalem? 
    




    5 “I tell you, no, but unless you repent, you will all likewise perish.”
    

    




    The response of Jesus Christ to the news that some people from his home region of Israel is shocking, even “triggering,” if you read it with contemporary glasses. Those who are so-inclined to equity and justice in the “social sphere” would expect Jesus to crossover to that same sphere and make a comment about the atrocity. It would be expected that He would decry such travesty.
    




    Instead, He forced His audience to consider that the proper “sphere” to consider, the only one that matters, is the so-called “holy sphere.” That is, Jesus’ response was a response that gave the priority of importance to the realities of the impending judgment of God. In doing so, He confronted the common misconception that terrible things happen to terrible people. That rationale gives way to a moral superiority that existed in every “sphere” of Jesus’ day. In fact, it is alive and well in the Christian Nationalism movement also. There seems to exist a moral superiority that elevates a Nationalist above the simple-devoted Christian who just lives in light of the Rapture, a commendable hope by the Apostle Paul.2
    




    Spheres
    




    There are some who want to justify the Christian entanglement in the political/civil “sphere(s).” They will say, for example, that it is possible (even mandatory) to crossover from the holy sphere into the political sphere. They assert that this can be done without marring one’s witness to Christ. The ideology then continues to cite examples from the Old Testament (OT) predominantly, as well as a few from the New Testament (NT). Examples of Daniel, Joseph, and Isaiah abound, as do Paul and Peter. “Involvement in the politics of their day are catalysts and patterns for our own involvement in the politics of our day,” they say.
    




    But, did you notice what I wrote? I made a statement, a conclusion, based upon a wrong interpretation of Scripture, yet a right enforcement of an ideology, and made it sound appealing. I said, “Their (Daniel’s, Joseph’s, et al) involvement in the politics of their day are catalysts for our own involvement in the politics of our day.” To the average reader, this sounds motivating, even noble. But, the problem is that the above-mentioned men were not “involved in the politics of their day.” The condition of their involvement was forced subjugation, as in the case of Daniel and Joseph. The involvement of Peter and Paul, however, was a different kind of subjugation. It was the conscription in service to the Commander-In-Chief, Jesus Christ, the Lord of Hosts.
    




    In the case of the OT prophets, they were mandated by God to confront the error of the kings and rulers of their day (primarily in Israel) concerning their personal and national sins (e.g. Isaiah). In the case of Peter and Paul, they were commanded to testify against the rulers and people of Rome and Israel because of their rejection of the Messiah. The pivot point of their confrontation was not societal good, cultural improvement, or anything of that sort. The motivation for the confrontation was the impending judgment of YHWH upon the nations for their sin agains the One who created the nations for the Son (Psalm 2:1-3, 8, 9-12). 
    




    To separate the existence of men into “spheres” of responsibility and utilization, is to confound an otherwise simple fact-the world is coming to a horrible end3. It is, in fact, currently in ruins by Satan, and is subject to the imminent final death penalty of God. How’s that for a “sphere”? In a sinking ship, the issues of party affiliation, culture, good and bad don’t matter. It is all going down. The urgency, and warning, of the doomed ship is the vital issue. 
    




    Those advocating for Christians, particularly pastors, to separate the world around them into spheres of authority and responsibility (i.e. Christian Nationalism) make for a nice and tidy world. However, like the proverbial chairs on the deck of the Titanic, in the end, those ideological distinctions are simply not the pressing issue. 
    




    Entanglement
    




    

    2 Timothy 2:4 (LSB)
    




    No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier.
    

    




    My call to Christians, especially pastors, is the same as Paul’s admonition to Timothy. As quoted above, the faithful servant of God must not get wrapped up into sphere-splitting. 
    




    The command to Timothy is a simple one. No soldier commissioned in the military entwines himself between the military and “everyday life.”4 The illustration is a man who is conscripted into military service, which has clear and supra-normal objectives in view. The everyday life of civilians simply does not have those objectives. Therefore, to attempt to merge, weave, or otherwise obfuscate the two is not a faithful soldier. It is against the rules of the military for a man to be involved with civilian life while he is at war.
    




    More specifically, Paul urges Timothy to play the “good soldier” just as Paul did (v.3). Timothy is to find, and conscript into service, those men who are faithful to the gospel of Jesus Christ, and teach them the things that Paul had taught him. And, by illustration, Paul uses axiomatic truths from the realms of military, athletic competition, and farming. Each scenario has rules, guidelines, and general truths that go without saying. The military has singular dedication. The athletic competition has rules of competition. The farmer works hard and is compensated first. 
    




    Paul’s wording is clear. To “entangle” means to be “intertwined with,” “to weave together with,” or even “to braid.” It is the idea that by making one thing involved into another thing is to effectively undo one, or both, of the things. Or, to put it another way, to attempt to separate the world into spheres is to attempt to organize the gospel into just one of multiple loyalties. Like the soldier who cannot involve himself in civilian life while he is at war, the pastor must not attempt to weave the gospel into the structures of this dead, satanic,5 world. Like the Lord said, “…you will all likewise perish…” That is the issue.6 
    




    Such loyalty by Paul landed him in jail for the crime of preaching the Word.7 In fact, Timothy also learned the lesson and landed himself in jail as well. Timothy, though, was released back into the war.8 Paul was released into heaven. Both fought the good fight. They were dedicated, committed, and at the appearance of being unnecessarily radical, they were uniformly allied to the cause of the gospel. There was no room in their behavior for nice and tidy spheres of authority. They were simply called to stand before all men, rulers, kings, Jews, Gentiles, with the same message of the Messiah and announce said message of His coming again to judge and to rule. The call to all men is to prepare the way, and make His paths straight. 
    




    Conclusion
    




    In the end, the desire to separate the world into spheres and to construct a perspective that makes a pastor able to conduct himself in each sphere, is to desire to avoid the stigma, or even the persecution, that inevitably comes with the preaching of the gospel. This avoidance of man’s displeasure, I believe, is at the heart of this movement, this so-called Christian Nationalism. And, if that is true, men who imbibe this ideal are unfaithful to the gospel in the end because you cannot share the authority of the One who called them into service with the authority given to men in this dark world. 
    




    For the man of God, and indeed every Christian, there is only one Authority-Christ.9 That One has forced us into service. He has given us the command and the message. All men, all men, are commanded by our Superior to bow to our message.10 To give our authoritative stance to other ideologies and movements, however noble, good, and socially beneficial they may be, is to go AWOL in the war. A Christian Nationalist, who has become used to civilian life, cannot understand this assertion, and will not believe what I say. But, it is true. According to what Paul instructed Timothy and what Timothy was to instruct other faithful men, singular commitment to the gospel of Jesus Christ in every walk of life is the definition of faithful.  
    




    This is why we cannot platform false religion. 
    




    




      

    1. 1 Thessalonians 1:10 ↩
      2. 




    2. 1 Corinthians 7:31 ↩
      3. 




    3. This word refers to the means of earning a living. It is a reference to the activities that are fundamental to an occupation.  ↩
      4. 




    4. Luke 4:5-6 ↩
      5. 




    5. It is important that we don’t talk ourselves into the excuse that the world is not the church. No kidding. Whoever said it was? I am sure Paul knew that (he did write the books of Ephesians and Colossians, after all). Paul, knowing the different between the world and the church, still said, “Do not get entangled in the affairs of everyday life.”  ↩
      6. 




    6. 2 Timothy 2:9 ↩
      7. 




    7. Hebrews 13:23 ↩
      8. 




    8. 1 Corinthians 11:3 ↩
      9. 




    9. Acts 17:30-31 ↩
      10. 

    

    
			
    
		
    
		
	
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    These Are Tough Times
    
			
    These Are Tough Times
    
			
    

    Charlie Kirk, a 31-year-old father of two young children, husband to a beautiful young wife, Erika, and unabashed proclaimer of the Gospel around the world, was shot in cold blood in front of thousands of adoring fans, and some enemies. The details are still pending, but at this time, the alleged killer has been caught, and the weapon has been secured.
    




    However, there is more going on here than the details of one man’s assassination, and the throws of a nation’s sadness at this time.
    




    Times and Seasons
    




    Jesus spoke of our age often in His teaching recorded in the New Testament. Here are a few examples of what Jesus said about our days:
    




    

    10 “And at that time many will fall away and will betray one another and hate one another.
    




    11 “Many false prophets will arise and will deceive many.
    




    12 “And because lawlessness is multiplied, most people’s love will grow cold.
    




    13 “But the one who endures to the end, he will be saved.  (Matthew 24:10–13, LSB)
    

    




    

    9“But see to yourselves; for they will deliver you to the courts, and you will be beaten in the synagogues, and you will stand before governors and kings for My sake, as a witness to them.
    




    10 “And the gospel must first be proclaimed to all the nations.
    




    11 “And when they lead you away, delivering you up, do not worry beforehand about what you are to say, but say whatever is given to you in that hour; for it is not you who speak, but it is the Holy Spirit.
    




    12 “And brother will betray brother to death, and a father his child; and children will rise up against parents and have them put to death.
    




    13 “And you will be hated by all because of My name, but the one who endures to the end, he will be saved.  (Mark 13:9–13, LSB)
    

    




    

    12“But before all these things, they will lay their hands on you and will persecute you, delivering you to the synagogues and prisons, bringing you before kings and governors for My name’s sake.
    




    13 “It will result in an opportunity for your testimony.
    




    14 “So set in your hearts not to prepare beforehand to defend yourselves;
    




    15 for I will give you a mouth and wisdom which none of your opponents will be able to resist or refute.
    




    16 “But you will be betrayed even by parents and brothers and relatives and friends, and they will put some of you to death,
    




    17 and you will be hated by all because of My name.
    




    18 “Yet not a hair of your head will perish.
    




    19 “By your perseverance you will gain your lives.  (Luke 21:12–19, LSB)
    

    




    I chose these passages in order to summarize Jesus’ teaching to the disciples concerning the time period from His own death, resurrection, and ascension, to His next coming. I have no intention of debating how I came to the eschatological conclusions I did in these passages. It is enough for now to see these selected passages as addressing the time between the ascension of Christ to His Second, Premillennial, coming. 
    




    Let’s cover this period a bit from these passages, and then look at some things Paul wrote as well. When we pull these teachings together, we get a complete picture of our age. In fact, we have the authority to tell people what is happening in the world even as it is happening. In other words, these passages give us discernment. And, when we have discernment, we have clarity, and with clarity comes courage. 
    




    Betrayal: The Tone of the Age
    




    

    9 “Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name.
    




    10 “And at that time many will fall away and will betray one another and hate one another.  (Matthew 24:9–10, LSB)
    




    9 “But see to yourselves; for they will deliver you to the courts, and you will be beaten in the synagogues, and you will stand before governors and kings for My sake, as a witness to them.
    




    10 “And the gospel must first be proclaimed to all the nations.  (Mark 13:9–10, LSB)
    

    




    And, perhaps the most precise record of this age is found in the book of Luke. He wrote:
    




    

    “But before all these things, they will lay their hands on you and will persecute you, delivering you to the synagogues and prisons, bringing you before kings and governors for My name’s sake.  (Luke 21:12, LSB)
    

    




    The deliverance of which Matthew, Mark, and Luke record Jesus as speaking of is not the deliverance from something, but deliverance to something. It is a deliverance that is, in each record, going on to speak of being “betrayed” by those who were perceived as friends. 
    




    In each record, being “delivered” is the idea of “betrayal,” a handing over by a trusted friend. The condition of the age will be that of being betrayed by confidants, and ending up in the synagogues, courts, and even some kind of capital punishment. This betrayal will come in a variety of forms. Luke wrote,
    




    

    “But you will be betrayed even by parents and brothers and relatives and friends, and they will put some of you to death,  (Luke 21:16, LSB)
    

    




    It is the reality that we, as the saints of God, have to come to grips with. Those who might be dearest to us, even within our families, are the same who would become the very ones who would willingly hand us over to legal punishment, even illegal execution. 
    




    The world is not done hating Jesus Christ. Whether the nation of Israel, or the Gentiles of every nation, the disdain for the Son of God is not completed. However, because they cannot reach into heaven and pull Him down, they must do what it takes to destroy those who follow Him. 
    




    False Christs: The Savior of the Age
    




    But there is more to the age. During this time, the whole world will endure the self-professed messiahs who appear to rescue the world. Matthew, Mark, and Luke record:
    




    

    “For many will come in My name, saying, ‘I am the Christ,’ and will deceive many.  (Matthew 24:5, LSB)
    

    




    

    “Many will come in My name, saying, ‘I am He!’ and will mislead many.  (Mark 13:6, LSB)
    

    




    

    And He said, “See to it that you are not deceived; for many will come in My name, saying, ‘I am He,’ and, ‘The time is at hand.’ Do not go after them.  (Luke 21:8, LSB)
    

    




    According to Jesus Christ, the plan of God will progress with false Christ’s, betrayal, violence, and deception. This is a sad testament. However, it is a testament to the condition of the world under the influence and leadership of the Serpent, Satan, the Devil. 
    




    In the midst of this condition, however, Jesus gives us wonderful consolation. Again, in each case, He tells us that we will be preserved, even if handed over to death. We will not perish (Luke 21:18). That is, we will not suffer ultimate fate at the hands of God’s enemies. even in our death by betrayal, we will truly live! Endurance is the key. Endurance to preach the gospel, in spite of threats, deception, and pervasive error. 
    




    Paul’s Warning: Violent Times Are Coming
    




    

    3:1 But know this, that in the last days difficult times will come.  (2 Timothy 3:1, LSB)
    

    




    Paul would know. Being left for dead, persecuted regularly, imprisoned numbers of times, and ultimately beheaded by Rome. This man knew persecution and violence. He wanted Timothy to understand the days ahead of him, days that would be characterized by trouble and hardship in the name of Christ. 
    




    The above mentioned verse is interesting because Paul told Timothy that “difficult” times will come. However, the Greek word that Paul used for “difficult” is best translated, “violent, dangerous.” It is the idea of imminent danger being the character of the people around Timothy. He gives a list of these people in the following verses, a list I won’t take the time to review.
    




    However, notice the list begins with “self-love.” It is the quality of self-absorption, or self-infatuation. It is an aggressive defense of the priority of one’s self over, and against, the love of others. In a word, it is selfish, arrogant, entitlement. 
    




    What is even more amazing is that these qualities are likely what will characterize the church, the body of Christ since v. 5 indicates that these people will hold to a form of godliness, but will have denied its power. This is Christendom. This is the kingdom of God which is populated with tares that look like wheat, wolves that look like sheep, and the unrighteous who act righteous. 
    




    Coupling these things together, along with numerous other passages from letters in the NT like 2 Thessalonians and of course, the book of Revelation, we get a grim picture of the future. 
    




    Conclusion
    




    In short, the plan of God, which culminates with the shattering of rulers, kings, nations, and peoples in the wrath of God (Psalm 2:9; cf. Revelation 19:15), has as its necessary component a mood of the age wherein the wrath of God is increasing (Romans 1:18), and will culminate in the seals, bowls, and trumpets of the Tribulation. 
    




    If we endure, and preach the gospel to every nation, we will enter into our rest with victory, reward, and peace. 
    

    
			
    
		
    
		
	
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    My Tribute to John MacArthur
    
			
    My Tribute to John MacArthur
    
			
    

    One of the most enduring portions of the legacy that I can think of from John MacArthur’s life, as it relates to me and thousands of other graduates of The Master’s Seminary, is the very school that equipped us to shepherd the flock of God (1 Peter 5:1-5). The effect of his leadership in the church cannot be known on earth. Only God can see the thousands of ways John shepherded the flock. The result of that has been the most beautiful, godly, devoted, and sincere Christians on the planet. But, it was the formation of an institution which attracted the best professors in the world in order to teach men how to rightly divide the Word of God that most affects me personally. 
    




    Context
    




    My introduction to the teaching of John MacArthur was through tapes I listened to and books I read when I became a new Christian in 1992. I read Our Sufficiency In Christ, which removed me from involvement in the psycho-therapy world. I listened to tapes from the gospel of Matthew, which helped me to understand the Lord’s earthly ministry and made me hungry for more. I attended my first Shepherd’s Conference in 1996, which is where I first saw the man. He was unassuming and I was struck at how little fanfare there was around such a “celebrity,” so I thought to myself. I read, and reread, the series from The Master’s Seminary faculty on Pastoral Ministry, Expository Preaching, and Biblical Counseling. 
    




    All of this to say that when I was first saved, I was insatiably hungry for the Word of God. I didn’t eat or sleep hardly those first few days after believing in Christ. I didn’t want anything else. I did not care about anything else. Although a university student, I began to use that position as a platform to explain the gospel any time I could. When I listened to a tape, or read one of his books, or article, or anything else, I was attracted to what he had to say like a moth to the flame. I was desperate to learn the Word of God, to understand it in the same way. 
    




    The Master’s Seminary
    




    My family and I moved to California from Montana in 2003 in order that I would attend The Master’s Seminary. I had seen Dr. Robert L. Thomas answer my questions both personally via email, and publicly during a Q&A at the conference to which I referred earlier. The understanding that he had of the Scriptures was what I coveted. I wanted to know the Scripture like that. My desire to understand the text wasn’t so much because of John MacArthur directly. Rather, it was because of Dr. Thomas. All I knew was I wanted to handle the text the way he does. The precision, clarity, and confidence that he had was life-giving to me. 
    




    But, what bolstered and supplemented my studies was Sunday worship. I served in Children’s Ministries and participated in a fellowship group, as well as became familiar with so many other ministries. My family and I made friends with so many people. We also learned how church politics work. So much in the body at Grace Community Church directed what I was learning. But it was the text of Scripture itself that gave me life. I could not study enough. I could not listen to sermons enough. I could not hardly stand having to wait for the next class in order to keep learning. 
    




    It was Dr. Robert Thomas’ teaching, expectations, precision, and personal friendship that compelled me to further study. But, it was Pastor John’s regular presence in the pulpit publicly giving examples of how to handle the text of Scripture for preaching and communicate it in ways that the church could understand. His ministry flavored the church like nothing else. Some might say that that is bad. I say that it is part of the example of leadership. It cannot be helped. The man of God (1 Timothy 6:11) must be part of the hearts of God’s people because of love’s sake (1 Thessalonians 5:12-13). And, I believe that is what John MacArthur (and his family) did. 
    




    Pivotal Meeting
    




    It was my second-to-last year of The Master’s Seminary (2008). I was completely unsure where I would go from there. Being Italian, I had considered Italy as a missionary. I considered returning back to Montana to minister there somehow. Or, maybe I would go somewhere else.
    




    One evening after Sunday service, I went down to talk with John who was staying after service in order to answer questions people might have. I walked up to him and asked him what I should do. He knew me from my service in the church, but I would not say that he knew me very well. I personally did not feel that I had anything of value to offer him. I just wanted to hear what he thought since I was coming to my whit’s end. I was ready to do whatever he said. 
    




    John said to me, “I’ll tell you what you need to do. Contact my secretary, Pat, and tell her to set up a time for you to come see me. Can you do that?” I was stunned. “Um, yes. I can do that.” I left there in a complete daze. I went back to my wife as she was gathering the kids and told her what happened. She and I both were dizzied with the anticipation of my meeting with him. 
    




    It took a few weeks, but we finally made it happen. As Dr. Mayhue and Clayton Erb were exiting John’s office, I was graciously invited to enter (at the quizzical looks from Dr. Mayhue and Clayton). I came in, looking around at the books, furniture, and pictures on the wall. John went around and sat at his large broad wooden desk. He asked some personal questions about me, my family, where I’m from etc.. I was fumbling with my answers, not even knowing what to ask or how to carry on a conversation. I am sure he knew how I was feeling, being overwhelmed with being in his office alone with him. 
    




    He was sitting there, leaning back in his chair with his legs crossed in polite fashion, nonchalantly, while we talked a bit. I told him my ideas of Italy, or Montana. Then, he sat up, and told me in kind of an urgent manner, “Forget Italy. Forget Montana. Find a church somewhere, get in it and preach the Word! Preach to the max!” I don’t remember anything else after that (except that I could use his name on my résumé). I was stunned. In fact, it would be best to say I was dazed to the point of shock. I don’t know what he saw, but something made him urge me to stop playing around and get to the most important thing-preaching the Word! 
    




    I Will Never Forget
    




    I will never forget that meeting, that charge. It has been the preaching of the Word that has gotten me voted out of churches, slandered, hated, threatened, and blacklisted. It is the preaching of the Word that has made me an outsider, in many ways to the very institution from which I learned to preach the Word. It has been the preaching of the Word that has caused financial ruin, physical damage from years of bivocational ministry, and alienation from some of my children. It has been the preaching of the Word that has brought so much heartache and pain. 
    




    But, it is the preaching of the Word that controls me. I have seen people repent and follow Christ. I have ministered to homeless and wealthy. I have seen the work of the Word in overseas nations, and churches. I am seeing it in the depths of my family, and in my own soul and mind as I study and learn.
    




    I am a man under orders. John gave me the charge, and I will fulfill it. Dr. Thomas gave me the tools, and I will use them. The Lord put both of these men in my life for just such a time as this in order that I might carry out the preaching of the Word of God (Colossians 1:25). The church needs John MacArthurs and Robert Thomases. If no one else will, by God’s grace, I will. 
    

    
			
    
		
    
		
	
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    The Lord’s Care For His Church
    
			
    The Lord’s Care For His Church
    
			
    

    

    Luke 9:1–3 (LSB)
    




    1And calling the twelve together, He gave them power and authority over all the demons and to heal diseases. 
    




    2And He sent them out to preach the kingdom of God and to heal the sick. 
    




    3And He said to them, “Take nothing for your journey, neither a staff, nor a bag, nor bread, nor money; nor have two tunics apiece.
    

    




    The Lord entered into His ministry with an immersion into the Jordan River. After that, He was tempted and tested for 40 days. After that He was reunited with disciples He made while at the Jordan and then began to make more disciples. All the while, day-in and day-out, they needed to eat, sleep, and drink. The Lord cared for these men while He was with them for the over 3 years they ministered together. Whether it was taking tax money from the fish’s mouth, or multiplying food from a few loaves and fish, or being cared for by a prearranged meal of some sort for Passover, the Lord Jesus Christ cared for His dear flock, the flock which would inherit the kingdom one day (Luke 12:32). 
    




    However, at the end of His ministry, just hours before His execution, He made a very interesting, and often overlooked, statement. Only Luke records it. A year earlier, He told them to go out and preach the gospel of the kingdom and take no provisions for that itinerant journey. This would mean that whatever their needs might be, they would be provided. Apparently, it was oftentimes from good people who housed these men. But, at the end of His ministry, the instructions changed. 
    




    

    Luke 22:35–38 (LSB)
    




    35And He said to them, “When I sent you out without money belt and bag and sandals, did you lack anything?” They said, “Not a thing.” 
    




    36And He said to them, “But now, whoever has a money belt is to take it along, likewise also a bag, and whoever has no sword should sell his garment and buy one. 
    




    37“For I tell you that this which is written must be completed in Me, ‘And He was numbered with transgressors’; for that which refers to Me has its completion.” 
    




    38And they said, “Lord, look, here are two swords.” And He said to them, “It is enough.”
    

    




    The instructions changed from, “Take nothing for your journey, not tunic, money, sandals…” to “But now, take a money belt, bag, and sword.” What changed? Well-meaning Christians and churches might quote the passage from the middle of His ministry, but ignore the teaching from the end of His ministry. 
    




    When the Lord sent the men out earlier, He promised to care for them. At the end, His promise does not seem to be as miraculous, but it was different nonetheless. 
    




    But Now….
    




    The key to understanding this passage in relation to the Lord’s provision is this simple phrase, “But now…” The New Testament Greek (UBS5): “Ἀλλὰ νῦν.” The first word is a conjunction (actually, “disjunction”) which emphasizes a contrast from one previous thing to another. The English contrast conjunction “but” is an okay translation, but it does not carry the weight that this conjunction does. It would be better translated, “Rather,” or “yet.” The idea is that it contrasts a previous condition, in this case, the condition of the question and answer discussion in v. 35, with the condition of v.36. Coupled with it is the adverb “now,” a timing indicator as well. It also contrasts the previous discussion in v.35. The timing of v. 35 was during the preaching excursion in the middle of His ministry. But, in contrast to that time, the current time, which is the time of the Lord’s crucifixion and return to the Father, ultimately, this time is different. No longer are you to expect v.35, the Lord’s presence and their lack of preparation. Instead, they are to prepare. 
    




    Jesus is telling these men that the ministry that they are transitioning towards will be different in this regard. They must prepare properly because, even the though the message isn’t changing, and the need is not changing, one thing is changing-He’s leaving them for a while (2,000 years to date). 
    




    The Lord’s provision may still be just as “miraculous,” but now His provision is related to their preparations. Let’s look at each part of His instructions.
    




    Take A Money Belt
    




    

    But now, whoever has a money belt is to take it along, 
    

    




    Matthew’s record says: 
    




    Matthew 10:9 (LSB)
    9“Do not acquire gold, or silver, or copper for your money belts,
    




    The command from the Lord was to not take money for their ministry, only food and shelter. The verb there indicates that this gold, silver, or copper was in response to the their preaching. Jesus forbade that here, for a time. The money belt was like a little purse in which a man would carry his money. This money was for provisions, or taxes, or simply to carry his money safely from town to town. 
    




    But, the Lord’s command here is to not use ministry as a means of making money. They were to concentrate on simply preaching and exercising the powers Jesus would give them to heal the sick, and raise the dead. It would not have been right for people to associate these miracles, and this message preached, with money. 
    




    This change means that their ministry of preaching would change. Although there is no overt reference to it, the change likely also has to do with the cessation of the apostolic gifts associated with their ministry. The Messianic gifts which would accompany the presence of the Messiah, and His kingdom, must not have the appearance of dependence upon the people who are hearing the kingdom message for the first time. Rather, they must hear the message, and see the miracles, completely unattached to the normal fees associated with itinerant teachers and wandering philosophers of the day. 
    




    However, since the formation of the church is about to take place (Acts 2), there is a group out of which a preacher (whether apostle, or elder, or pastor) could expect to receive something to put in his money bag. This is different from expecting money from the unsaved. Rather, this is the expectation that the laborer in the Word is to be supported by the church He is forming. 
    




    …Likewise also a bag…
    




    

     likewise also a bag,
    

    




    This bag would be a kind of leather pouch in which to carry belongings. Sometimes it refers to a place to store food for travels, or game procured from hunting, or even weapons. The bag was forbidden in the previous charge, but is now directed to be taken along in ministry. The word “likewise” means that the bag, in the same way as the money belt, is to be brought along in the apostolic ministry. 
    




    It would be in this bag that the preacher would, likely, carry his provisions. His bread, his outer tunic, his other wares for travel and stay in places of ministry. This would take planning, discussions, and payment to buy those things for the trip. Again, the idea is that the Lord wants these men to organize their belongings for their ministries. No longer (“But now”) are they to go out with nothing, as in the previous trips. Rather, with Jesus leaving and the formation of the church body beginning, it would be expected, even directed, by the Lord to the apostles and the church simultaneously, that provisions for ministry are made. 
    




    …buy a sword…
    




    

    and whoever has no sword should sell his garment and buy one. 
    

    




    Of all the instructions, this one receives the least attention. As a result, we cannot read an adequate explanation in the commentaries, sadly. But, the continuation of the Lord’s teaching reaches to this instruction. Let’s look at it.
    




    A sword had various uses in the ancient world. It was used by government soldiers for war. It was used for weapons by thieves, and attackers. But, it was also used by regular travelers for self-protection. For example, Peter noted that two swords were already available with the men (Luke 22:38). That means that at least two of the men already carried a sword and was prepared to use it. Matthew 26:52 indicates that Peter possessed a sword. The other one must have been Simon, the Zealot, since the sword was necessary for his stock and trade. 
    




    The sword, unlike the other provisions, is not forbidden in the previous ministry endeavor. Neither Matthew, Mark, or Luke mention the men being held back from owning, or carrying, a sword. Again, none of these men were soldiers, and certainly not thieves. But, they would, from this moment on, need to protect themselves. 
    




    The self-protection in their ministry travels was of such import as to require the sale of the man’s tunic, if he does not own a sword. I believe this would be because of the increase of lawlessness that would characterize the days of the church. Either way, Jesus, with the same authority as the other instructions, commands that a sword be procured because of the days ahead. 
    




    Conclusion
    




    The preacher’s food, shelter, protection, and clothing, comes from preparation. His provisions certainly come from the ministry itself, but not from unbelievers (see 3 John 5-8). Rather, their provisions must be from the church itself. Assuming the fact that a “laborer is (still) worthy of his wages” (see Luke 10:7; 1 Timothy 5:18), he still must expect his livelihood to be exclusively from the ministry. There can be no “part-time” preachers, in other words. 
    




    This preparation assumes fundamental, objective, inscripturated, commands from the Lord around which to build a ministry. These include that a church is to save up on the Lord’s Day for the saints (1 Corinthians 16:1-3). The man of God is not to be a lover of money (1 Timothy 3:3). The church must make decisions based upon the discipleship purpose for which they are sent into the world (Matthew 29:18-20). And, there are many other factors that a church must objectively carry out in order to obey this short list of instructions in Luke 22. 
    




    However, for our part, it is enough to realize that the provisions of the man of God are not to be sourced from the man himself. Rather, the commitment to the ministry, love of the man, and the love for Christ, must compel the church to value the work enough to keep gifted men fed and clothed in order to carry out the Lord’s Word to the ends of the world. 
    

    
			
    
		
    
		
	
  • 
		
		
    
			
    The Commandment of Christ
    
			
    The Commandment of Christ
    
			
    

     
    




    There Is A Difference
    




    John 13:34 (LSB)
    34“A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.
    




    Jesus gave a “new commandment,” the fundamental commandment of the New Covenant. 
    




    This “new” commandment seems to echo the OT commandment to do the same-love one another (Leviticus 19:18). In fact, this commandment is the very hinge of whether a Jew was truly obeying the Law or not (Matthew 22:40). Of course, they weren’t-they couldn’t. 
    




    However, the OT commandment to love your neighbor is not like the NT commandment to love one another for a number of reasons. First, Jesus said that it was a “new” commandment. Second, the commandment is life and Spirit (John 6:63), not meant for condemnation as Moses was. Third, the church is separate from Israel, and this commandment is for the church. Fourth, this commandment is based upon a better sacrifice, the Son of God Himself. This commandment which Jesus gave to His disciples would go on to become the only commandment given to the disciples. The rest of the instructions for the church are simply expressions of how to carry out this command. Every NT instruction can be traced back to its source as a demonstration of love to God, and to the brethren. 
    




    Moses Spoke From A Mountain
    




    The commandments of God are essential to both the Jews and to Christians. In the Old Testament (OT), the “commandments” of God were specifically revealed to Israel, the 12 tribes of the patriarch, Jacob. They were revealed to Moses on the mountain to which the nation attended once they left Egypt. These commandments are what are contained inside of the Law of Moses.
    




    

    Exodus 24:12 (LSB)
    




    12Now Yahweh said to Moses, “Come up to Me on the mountain and remain there, and I will give you the stone tablets with the law and the commandment which I have written for their instruction.”
    

    




    

    Deuteronomy 4:40 (LSB)
    




    40“So you shall keep His statutes and His commandments which I am commanding you today, that it may go well with you and with your children after you, and that you may prolong your days on the land which Yahweh your God is giving you for all the days.”
    

    




    

    Deuteronomy 30:10 (LSB)
    




    10when you listen to the voice of Yahweh your God to keep His commandments and His statutes which are written in this book of the law, when you return to Yahweh your God with all your heart and soul.
    

    




    Jesus did not use the word “commandments” in the same way as Moses. Nor, did Jesus’ use of the word “commandments” refer to the Law of Moses or the teaching therein, every time. Rather, He infrequently referred to the OT Law as “commandments” and many other times His own “Law” as commandment. 
    




    The references to the OT Law as commandments, or containing the commandments, is clear. The following are a few examples of Jesus’s reference to the Law of Moses as commandments:
    




    

    Matthew 5:19 (LSB)
    




    19“Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.
    

    




    

    Matthew 15:3–4 (LSB)
    




    3And He answered and said to them, “Why do you yourselves transgress the commandment of God for the sake of your tradition? 
    




    4“For God said, ‘Honor your father and mother,’ and, ‘He who speaks evil of father or mother is to be put to death.’
    

    




    

    Matthew 19:17–19 (LSB)
    




    17And He said to him, “Why are you asking Me about what is good? There is only One who is good; but if you wish to enter into life, keep the commandments.” 
    




    18Then he said to Him, “Which ones?” And Jesus said, “You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; 
    




    19Honor your father and mother; and You shall love your neighbor as yourself.”
    




    However, other times, Jesus’s use of the word “commandments” does not refer to Moses’s Law, but to His own Words.
    

    




    

     Matthew 28:19–20 (LSB)
    




    19“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 
    




    20teaching them to keep all that I commanded you; and behold, I am with you always, even to the end of the age.”
    

    




    

    John 15:10 (LSB)
    




    10“If you keep My commandments, you will abide in My love; just as I have kept My Father’s commandments and abide in His love.
    

    




    This is an example of a summary use of Jesus’s ministry. He described His ministry as containing “all that (He) commanded (the apostles).” Therefore, from this we can simply work through the epistles, including Acts, and search out the commandments of Christ which the apostles repeated. There are commands to make disciples (Matthew 28:19 cp. Acts 14:21), pray (Luke 18:1 cp. Ephesians 6:18), and to carry his own cross (Luke 14:26-27 cp. Galatians 2:20), and others. Oftentimes, the commands of Jesus are taught, explained, or described (i.e. the parables of Christ) rather than simple didactic lecture-style teaching.  
    




    Jesus Spoke From Heaven Itself
    




    John 12:49–50 (LSB)
    49“For I did not speak from Myself, but the Father Himself who sent Me has given Me a commandment—what to say and what to speak. 
    50“And I know that His commandment is eternal life; therefore the things I speak, I speak just as the Father has told Me.”
    




    At the foundation of His teaching is a fundamental distinction between Him and Moses, their teaching and ministries. The difference, as the writer of Hebrews states it, is the difference between the builder of a house and the house (Hebrews 3:1-6). The writer tells us that the builder of the house is more worthy of honor than the house. This is because, in the metaphor, the builder is a person and the house is an object. We don’t praise the house, we praise the builder. This simply means that Moses is a created man and does not receive the honor and praise which is admittedly reserved for God alone. Jesus Christ is God. 
    




    In the same way, Jesus’s teaching, His Word, is more honorable, more elevated, and more life-giving than Moses’s even though Moses wrote what God told Him to write. But, the power and purpose of those words were not mean to be the same as the Words which Jesus would give. Moses’s words brought condemnation upon Israel because they were dead to God (2 Corinthians 3:7). But, Jesus’s words brought life to Israel as they could regenerate the heart (John 6:63). Further, as Paul writes, Jesus’s own ministry, the very ministry which Paul himself continued, has more glory inherent in it than the lesser glory of the Law of Moses (2 Corinthians 3:9). And, according to Peter, this is the Word which the preacher preaches (1 Peter 1:23-25). 
    




    The teaching of Jesus Christ was given to Him by the Father before He left heaven, and He proclaimed those Words as He physically walked on the earth. He left heaven with a  command from the Father-“pour yourself out as an offering for the people” (John 10:17-18). But, Jesus also indicates that all that He said was actually given to Him to say from the Father (John 8:26, 28, 38). Moses was given tablets from Heaven on Mt. Sinai. Jesus was in heaven when He heard the Father instruct Him! 
    




    This, alone, makes all that Jesus said of greater honor and glory than all that Moses and the prophets said combined. This is not an issue of inerrancy, perspicuity, or sufficiency. It is an issue of revelation and the preacher. Jesus is greater than Moses and what He said is of greater revelation than Moses. Therefore, all that He said, which was greater revelation than Mosaic Law, is more glorious. 
    

    
			
    
		
    
		
	
  • 
		
		
    
			
    Dialogue…
    
			
    Dialogue…
    
			
    

    I am in some discussion with a young man on Facebook. I am writing this for him, but also to specifically deal with a passage that is often quoted, misquoted, concerning the doctrine of the Active Obedience of Jesus Christ. I have dealt with this teaching in other posts before this, so I don’t want to hash that out here. However, the general summary of that teaching was repeated back to me by this gentleman, and it goes something like this:
    




    

    “You need both forgiveness of sins (the imputation of our sin to Christ) and the provision of righteousness (the imputation of Christ’s righteousness to us). Jesus as our substitute must not only pay our penalty but must also obey all the positive demands of the law (Mosaic). These include the positive demands of the law and the penal sanctions, this is why our Lord came to “fulfill” the law and the prophets.”
    

    




    The idea is that sin must be paid for and righteousness restored. Sin was paid for at the cross of Christ (Passive Obedience), but the righteousness was completed in the obedience of the Son of God to the Mosaic Law (Active Obedience). It is this righteousness that is imputed to the elect sinner, so they say. 
    




    There is much sordid history with this doctrine, and I really don’t want to go through that here. Besides, there are men better than myself to do that. However, what I do know, I want to write down here for clarification. 
    




    Romans 5:18-19
    




    This passage is the crux interpretum, at least as far as a summary is concerned. It is obvious that there are many other biblical texts going through Paul’s mind as he penned these words. I can hear Genesis 1-3, Isaiah 53, Matthew 27, and others. Paul is writing a summary here of what exactly happened between Adam and Christ. That is to say, what did each man/Man accomplish, and how does that affect the elect sinner?
    




    The way that I want to structure this post is by demonstrating the proper exegesis of these two verses, and then explaining them, and then drawing conclusions. It is likely that this will be a 2-3 part post. 
    




    Exegesis
    




    Parsing
    




    WordParseMeaningNotes
    V.18
    ἌραResultant strongThereforeShows conclusion, or deduction from previous statements.
    οὖνInferential ThereforeDouble inference
    ὡςComparativeAs
    διʼPrep instrumentalThroughCausal?
    ἑνὸςCardinalOne
    παραπτώματοςMsnomA transgression
    εἰςPrepInto
    πάνταςMplaccAll ones
    ἀνθρώπουςMplacc Men
    εἰςPrepIntoLocative
    κατάκριμαMsnomA judgmentCondemnation-the final act of judgment
    οὕτωςManner, coordinatedManner
    καὶConj, coordinatingAndAlso? 
    διʼInstrumental ThroughBecause of?
    ἑνὸςMsnom, cardinalOne man
    δικαιώματοςNsgen Of righteousness/a righteous thing
    εἰςPrepInto
    πάνταςMplaccOf all 
    ἀνθρώπουςMplaccMen
    εἰςPrepInto
    δικαίωσινNsaccA righteousness
    ζωῆςMsgen of referenceOf lifeAppositional
    V.19
    ὥσπερAdverbJust as
    γὰρConjFor Explanatory
    διὰInstrumentalThroughBecause of?
    τῆς παρακοῆςFsgenOf the obedience
    τοῦ ἀνθρώπουMsgen of referenceOf the man
    ἑνὸςMsnomOne man
    ἁμαρτωλοὶMplnomSinners
    κατεστάθησαν3pl apassindThey were constitutedNot forensic, but actual- see TDNT
    οἱ πολλοίMplnomThe many
    οὕτωςAdv mannerIn manner
    καὶConjAlso
    διὰInstrumentalThroughBecause of?
    τῆς ὑπακοῆςFsgenOf the obedience
    τοῦ ἑνὸςMsgenOf the oneCardinal
    δίκαιοιMplnomRighteous onesJust ones
    κατασταθήσονταιMplnom ppassptcpleBeing constituted/set down
    οἱ πολλοίMplnomThe many ones
    




    This table demonstrates the lexical work, very generally, of the Greek text of these two passages. For this, I have used the UBS5 version. There are four columns, and an appropriate number of rows for each word. 
    




    The first column is the Greek word as found in the UBS5 text. I will not be dealing with any variants issues here, or in these posts. The form of each word is as found in the text. 
    




    The second column is the parsing of those words. It is in shorthand, but if one is familiar with Greek studies, he can figure them out. The general arrangement is: gender, number, case for nouns. And for verbs, person, number, tense, voice, mood. If a word is a particle, conjunction, participle, or some other particle/adverb/adjective, I note it here. 
    




    The third column is the translation, according to the word. I do not regard the context here, but strictly the translation of the word as it stands alone. This helps in accuracy when I do have to consider the context (syntax phase).
    




    The fourth column is used for problems, notes, cross references, quotations, observations, etc… 
    




    This the beginning of almost all my studies. I rarely begin a new study without doing this table in some form.
    




    Sentence Diagram
    




    




    




    This is the next step in the process. This is a sentence diagram and I do this because it shows the relationship between words. The order of the sentence is by the parts of speech, not the macro-speech-act, as it were (which is a misnomer). That is to say, this sentence diagram is based upon the normal parts of speech of any language: subject, verb, direct object. Other parts of speech are put in accordingly; adjective, adverb, participles, conjunctions, indirect objects, etc… 
    




    This step shows me, unequivocally, what the Holy Spirit and human author are thinking in the text. The meaning of the verse usually becomes fairly clear at this point. This is not a block diagram because a block diagram assumes too much in order to organize it. I strictly use a sentence diagram in order to organize the sentence. 
    




    Once I have all of this, I begin to analyze the verse(s) with the data these provide me. By the way, it is usually in these two stages, by comparing them, that I catch my mistakes in translation. That objectivizes the process to keep presuppositions from creeping in. 
    




    For example, I can see that there are no predicates (verbs) in v. 18. There is a verb in v. 19. So, likely, given the obvious flow of thought (which is based upon the use of similar wording and organization in vv. 18-19), the verb in v. 19 should be supplied to v. 18. In other words , in Paul’s mind, vv. 18-19 are together in organization, and, therefore, he intends us to bind them together in interpretation. 
    




    Summary
    




    Once I have done this work, I consult technical lexical resources. These would include TDNT, Word Pictures In The New Testament (Robertson), grammars (old ones), and other good technical works. I need to say at this point, I almost never consult the modern linguistic (Discourse Analysis) works that are very popular today: Wallace, Mounce, Runge, Levinsohn, and others. They notoriously assume too much to be useful. Further, I have seen no benefit to the text to adhere to DA. I am not convinced it is in the “fabric of the text,” as they claim. 
    




    The words and the syntax are almost always sufficient to get the flow of the mind of the writer. However, usually my curiosity gets the better of me, and I will sneak a peak in commentaries to see what some may have concluded depending upon what I see in these steps. 
    




    But, overall, this the right way to study. This method is determined by the text itself, and is required if one truly adheres to Inerrancy. 
    




    Meaning:
    




    Romans 5:18 (UBS5)
    18 Ἄρα οὖν ὡς διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ διʼ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς·
    




    As a result of the context, beginning in v. 12, Paul writes that a single transgression rendered all men dead to God (v. 12). God had promised to kill Adam if he ate of the Tree of the Knowledge of Good and Evil. Adam ate, and God condemned him. As a result (Ἄρα, εἰς), and by only one act, all men are condemned by God, and rightly so. 
    




    By comparison (οὕτως καὶ), (διʼ-“through,” or “because of.” I favor “because of from the use of the verb) the “one (act) of righteousness” accomplishes something, presumably different. 
    




    Romans 5:19 (UBS5)
    19 ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί.
    




    In like manner (ὥσπερ – as the comparison of v. 18), because of the disobedience (single act-v. 18) of the one man, Adam, there resulted the condemnation of God upon all men. This one act resulted in the judgment and condemnation by God, which was promised Adam. The verb “appointed” is better translated “constituted” with the idea of the constitution of the people in view here. The verbs does not indicate a legal or forensic appointment by the decree of God. Verse 19 is a continuation of v. 18, remember. The resultant condemnation to all men is the “appointment,” or “constitution,” of the people by the sin of Adam. 
    




    “So also (οὕτως), because of the (single act of) obedience of the one Man, Jesus Christ, there resulted the “constitution” of the many into righteousness. That is, the many who were set down/constituted as condemned in Adam are now set down/constituted as righteous in Christ. Looking ahead, this is why we can be called “saints” even though we are not perfected in righteousness as far as our bodies are concerned. 
    




    Conclusion
    




    I think this gives us enough for now. I hope this is helpful. I would say that unless a pastor is working through the text in this manner, he is not working at all. The Scripture has been given to us in real language and in real history. I believe this conviction must drive our exegesis. Please note that up to this point, I am not concerned with commentaries, theologies, nor ideals of other writers. I am only working with the text itself.