Posts Tagged John Chrysostom
The Star of Bethlehem
Posted by Joel in Devotional on December 21, 2009
I am not a fan of Christmas, but as I have said before, it is a time which many focus on Christ. On the sights that you see this time of year is the star of Bethlehem. I am not going to get into the science of the star, if indeed there be such a unique event in the skies during that time, but there was a star of some sort which brought the Magi of the East to look for the birth of the King:
Are you Organized? Examples from the Scriptures
Posted by Joel in Church Government on December 3, 2008
If we are to preach, then let us preach from the Scriptures – not allegory, but what is written; not before the eyes of man, but by the breath of God:
And the LORD God said, “It is not good that man should be alone; I will make him a helper comparable to him.”(Genesis 2:18 NKJV)
Giving thanks always for all things to God the Father in the name of our Lord Jesus Christ, submitting to one another in the fear of God. (Ephesians 5:20-21 NKJV)
Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, who, when they had come down, prayed for them that they might receive the Holy Spirit. (Acts 8:14-15 NKJV)
Now the apostles and brethren who were in Judea heard that the Gentiles had also received the word of God. And when Peter came up to Jerusalem, those of the circumcision contended with him, saying, “You went in to uncircumcised men and ate with them!” (Acts 11:1-3 NKJV)
And certain men came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question. (Acts 15:1-2 NKJV)
Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas, and Silas, leading men among the brethren. They wrote this letter by them: The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings. Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law”-to whom we gave no such commandment- it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul, men who have risked their lives for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who will also report the same things by word of mouth. For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell. (Acts 15:22-29 NKJV)
One of the greatest follies of the Reformers was that it created a large number of independents, yet we see that the Bible clearly considers it an error to stand alone in this world. Since the Reformation, the number of doctrines and denominations have grown exponentially, and with very destructive results. The Scriptures, on the other hand, lays out a pattern from the very first, concerning organization, and the benefits thereof.
First, we must start with the ages-long premise that it is not good for man to dwell alone. When God saw this, He created Woman as one that was comparable with Man. Skipping the intervening years, we find that the Apostles, and some Elders, remained at Jerusalem while others were sent into the world. Further, we find that when the word of God had reached different areas, they would then send out others to that city, such as what happened in Acts 8. In Acts 11, we find that Peter went to Jerusalem to make a report concerning the Gentiles while it was Paul and Barnabas who, when they had a question, went to the same city to face the same Apostles and Elders, to receive from them direction.
The idea of independent congregations was evidently a problem during Cyprian‘s term as Bishop of Carthage in the middle of the 3rd century. His objections are well heeded in his De Unitate Ecclesiae. Although there must be some understanding between the congregations concerning culture, the doctrines must be the same. And organization further, as we saw in Jerusalem with the First Council, prevents any false doctrine from arising.
We also see from the examples above that not one of the Apostles and Elders had the preeminence other another. James was no doubt the first among equals, but the decision was made with the pleasure of the Apostles and Elders, as well as the whole Church. Now, this is does not prevent one man from making leading, but he cannot lead alone.
The Church is made to dwell together, in unity.
Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit. (Ephesians 2:19-22 NKJV)
Paul is not speaking to an individual congregation only, but the entire Church through that congregation. We all are those fellow citizens. Not only that, but we, as the Church, are members of the one household of God, built on one foundation – Jesus Christ. If we have that same household and the same foundation, does it behoove us to then be organized in such a way as to draw from that unity?
In your house, is there independence between husband and wife, parent and child? Or is there is manner of organization – not authoritarian in nature, but one of family – that accomplishes for the family that which God has intended? The Husband is not independent of the Wife, nor the Children of the Parents, but all fall within the organization of the house, just as we, who are of the household of God, have an organization that we may fall into it.
I am not saying that one Church organization is it – and all others are without hope of salvation, but it is better to strive with others, than to be alone. It is scriptural to have a center point to go to for addressing problems.
Finally, we are the one body of Christ,
For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. For by one Spirit we were all baptized into one body-whether Jews or Greeks, whether slaves or free-and have all been made to drink into one Spirit. For in fact the body is not one member but many. If the foot should say, “Because I am not a hand, I am not of the body,” is it therefore not of the body? And if the ear should say, “Because I am not an eye, I am not of the body,” is it therefore not of the body? If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling? But now God has set the members, each one of them, in the body just as He pleased. And if they were all one member, where would the body be? But now indeed there are many members, yet one body. And the eye cannot say to the hand, “I have no need of you”; nor again the head to the feet, “I have no need of you.” No, much rather, those members of the body which seem to be weaker are necessary. And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty, but our presentable parts have no need. But God composed the body, having given greater honor to that part which lacks it, that there should be no schism in the body, but that the members should have the same care for one another. And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it. Now you are the body of Christ, and members individually. (1 Corinthians 12:12-27 NKJV)
John Chrysostom, in his commentary on 1st Corinthians, says,
But what is the expression, “severally?” “So far at least as appertaineth to you; and so far as naturally a part should be built up from you.” For because he had said, “the body,” whereas the whole body was not the Corinthian Church, but the Church in every part of the world, therefore he said, “severally:” i.e., the Church amongst you is a part of the Church existing every where and of the body which is made up of all the Churches: so that not only with yourselves alone, but also with the whole Church throughout the word, ye ought to be at peace, if at least ye be members of the whole body.
Calvin, contrary was he was apt to be, says,
Chrysostom is of opinion, that this clause is added, because the Corinthians were not the universal Church; but this appears to me rather forced. I have sometimes thought that it was expressive of impropriety, as the Latins say Quodammodo, (in a manner.) When, however, I view the whole matter more narrowly, I am rather disposed to refer it to that division of members of which he had made mention. They are then members severally, according as each one has had his portion and definite work assigned him. The context itself leads us to this meaning. In this way severally, and as a whole, will be opposite terms.
Both are easily reconciled in that there is but one Body – the Church which is Christ’s – but members – individual or congregationally – that make up this one body, and each member has a part and function in this one body, the Church.
Sirach 5.1-8 God is the Lord (Reposted – Revised and Expanded)
(1) Do not set your heart on your wealth, nor say, “I am independent.”
(2) Do not follow your inclination and strength, walking according to the desires of your heart.
(3) Do not say, “Who will hold power over me?” for the Lord will surely punish you.
The Prophet Amos preached against the idea that wealth will shield you from the natural course of this world. It will buy you neither salvation or security from death. The greed that plagues our society is a great disease, bringing with it destruction, hatred, evil. It is not a sin to be wealthy; however, it is a sin to trust so much in your wealth that it becomes a shield to you from the Lord. The Apostle Paul gave to Timothy a great Charge in his ministry, and in one of those aspects, we read,
Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; (1st Timothy 6:17 from the King James Version)
We can read of the similarities of Paul the Pharisee and Sirach the Jewish Master and see the agreement that produces an idea that those who would entertain themselves with the fantasy that wealth will bring great and eternal things will suffer a great disappointment.
In this passage of Sirach, we find a precursor of the Lord’s parable concerning the Rich Man and his barns. (Luke 12.13-21)
Chrysostom, on this parable, offers sound words,
There is nothing more wretched than such an attitude. In truth he took down his barns; for the safe barns are not walls but the stomach of the poor – Chrysostom, Sermon 2, Wealth and Poverty
Wealth will be good for its possessor if he does not spend it only on luxury, or on strong drink and harmful pleasures; if he enjoys luxury in moderation and distributes the rest to the stomachs of the poor, then wealth is a good thing. But if he is going to give himself up to luxury and other profligacy, not only does it not help him at all, but it even leads him down to the deep pit – Sermon 7, Wealth and Poverty
John Chrysostom also says,
Rich in this world, for others are rich in the world to come.
Implied in Sirach is Paul’s thought of the other riches. It is the Lord in whom we are to trust, and in whom we can gain a steadfast wealth.
The one LORD tells us through His prophet, Jeremiah,
Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited. Blessed is the man that trusteth in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit. (Jeremiah 17:5-8 KJVA)
Before Sirach was this warning against trusting in ourselves. Salvation is not of ourselves, but of God, and is the riches of salvation that much occupy our goals.
The Three Sinners
In verses 4 through 8, Sirach examines three attitudes that sinners have –
- Because nothing happened when they sinned, nothing ever will
- Others sin continuously while confident that they can achieve atonement at any time
- While others take the universalistic approach – that God will forgive all
Sirach ends the passage with a warning – do not delay in turning to the Lord.
(4) Do not say, “I sinned, and what has happened to me?” for the Lord is longsuffering.
The Apostle Peter, writing to the diaspora, says,
Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished: But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. (2 Peter 3:3-9 KJVA)
In our society and world today, there seems to be a silent hope among those that know by tradition the way to Christ but are eager to seek the path of the Prodigal Son, that perhaps they may keep God at bay until their death bed, and upon their death bed, in their final moments, when there is one left to impress and no more sin to pleasure themselves with, that upon this bed they may seek repentance. This is a foolhardy assumption and a dangerous method of living.
Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; (Ecclesiastes 12:1 KJVA)
If the Lord is slow to anger of your sin, then perhaps you no longer have the way of repentance.
Augustine comments,
O evil Christians, O ye, who in filling only press the Church by your evil lives; amend yourselves before the harvest come. (Augustine, Sermons on the New Testament)
Returning to Sirach, we read,
(5) Do not be so confident of atonement that you add sin to sin.
(6) Do not say, “His mercy is great, he will forgive the multitude of my sins,” for both mercy and wrath come from him, and his anger rests on sinners.
Sirach here writes of anger and wrath that awaits the sinner who continues to trust in the wealth of this world, waiting for the opportune moment for salvation. The Apostle Paul wrote,
Whom God had publicly put forward that by the shedding of his blood he would be a mercy seat, through faith, to demonstrate his righteousness, because in his restraint, God had overlooked previously committed sins to declare at this present season his righteousness — That God might be righteous and declare everyone righteous who has faith in the name of Jesus. (Romans 3:25-26 Commentary in Translation Version)
Now that there is an exclusive hope in Christ, we must no longer wait to be overlooked. There is no other Gospel, no other remission of sins, no other Hope for the sinner. We cannot hope to out wait the Gospel of Jesus Christ that calls for sinners to repent.
John Chrysostom speaks of the sinners who wait,
Many of the more careless sort of persons, using the lovingkindness of God to increase the magnitude of their sins and the excess of their disregard, speak in this way, “There is no hell, there is no future punishment, God forgives us all sins.” (Chrysostom on John)
Sirach issues his call for repentance, some that must be done daily.
(7) Do not delay to turn to the Lord, nor postpone it from day to day; for suddenly the wrath of the Lord will go forth, and in the day of vengeance you will perish.
The one Constant in this World is the promise of the Lord. He has said that there is no other way, no hope for the sinner with Christ. He has promised that He will return one day, to bring the final judgment and to bring the Body of Christ into the same relationship that Adam had. His promises are secure and His Word eternal. Knowing this, Sirach in doubt a moment where the Divine Author gripped the pen, and seeing that soon there would come a time that would hasten all of humanity to repentance, warned those that would read his words not to delay in turning to the Lord.
Have we not wept when we seen those that have had the path to repentance slip away in death without ever having traveled the avenue? God is a merciful God, and He has required but the Faith in Jesus Christ to be saved and yet so many are unwilling to give up the riches of this life for the wealth of the World to Come.
The young man again, let him also consider the uncertainty of death, and that oftentimes, when many older persons continued here, the young were carried off before them. For, for this reason, that we may not make traffic of our death, it is left in uncertainty. Wherefore also a certain wise man adviseth, saying, “Make no tarrying to turn unto the Lord, and put not off from day to day: for thou knowest not what to-morrow shall bring forth. For by putting off there is danger and fear; but by not putting off manifest and secure salvation. Hold fast then by virtue.” (Chrysostom on 2nd Corinthians)
Let us be like David who wrote, no doubt with Joy,
Blessed is he whose transgression is forgiven,
Whose sin is covered. Blessed is the man to whom the LORD does not impute iniquity,
And in whose spirit there is no deceit. When I kept silent, my bones grew old
Through my groaning all the day long. For day and night Your hand was heavy upon me;
My vitality was turned into the drought of summer.Selah I acknowledged my sin to You,
And my iniquity I have not hidden.
I said, “I will confess my transgressions to the LORD,”
And You forgave the iniquity of my sin.Selah
(Psalms 32:1-5 NKJV)
Finally, Sirach warns us that dishonest wealth, the ill gotten gain, will do nothing for us at the Day of the Lord.
(8) Do not depend on ill gotten gain, for it will not profit you nothing in the day of calamity.
Sirach 4.1-10 – Compassion leads to Christ
For those of you are might me new to this blog, or this series, I began posting on Sirach some time ago and found myself posting bits and pieces. I liked the book so much that I decided to go through it from the beginning. If you don’t considered it inspired, then you have to admit that it is at least a far cry better than anything written lately (Joel Osteen and Rick Warren – this means you!)
Sirach 4:1-10
(1) My child, deprive not the poor of his life, and do not keep needy eyes waiting.
(2) Do not grieve the one who is hungry, nor anger a man in want.
(3) Do not add to the troubles of an angry mind, nor delay your gift to one in need.
(4) Do not reject an afflicted suppliant, nor turn your face away from the poor.
(5) Do not avert your eye from the needy, nor give a man occasion to curse you;
(6) for if in bitterness of soul he calls down a curse upon you, his Creator will hear his prayer.
In the Gospels, we read these words,
“Teacher, which is the great commandment in the law?” Jesus said to him, “”You shall love the LORD your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: “You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets.” (Matthew 22:36-40 NKJV)
Sirach is pressing the need to care for the community, not against wealth. While it is true that the wealthy are often times depicted in Scripture as less than righteous, there is no law against amasses treasures, only against allowing it to become your god while ignoring the justice that God commands.
‘Life’ in verse 1 is later defined in 29.21 as the essentials – food (water and bread), clothing, and a shelter, which is the basic needs of human life, and the most often threatened in today’s society.
Compare this entire passage with Deuteronomy 15.7-11 and Proverbs 2.27-28
Verse 4 founds a mirror in Tobit, another Deuterocanonical book:
Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. (Tobit 4:7 RSVA)
As well as from the words of the Lord,
Give to him who begs from you, and do not refuse him who would borrow from you. (Matthew 5:42 RSVA)
5a is missing in the Hebrew while verse 6 is substantially changed. In the Hebrew, verse 6 reads,
When the bitter in spirit cries out in the anguish of his soul, his Rock will hear his prayer
It is possible that the Greek translator saw the Hebrew word and thought of the Creator, which is not impossible. The Rock (God) is often seen as the foundation (creator) of Israel and is the source of strength.
(7) Make yourself beloved in the congregation; bow your head low to the ruler.
Hillel, a 1st century BC Rabbi, taught, “Separate not yourself from the congregation”. He meant to immerse yourself in the community so as to share not just in the joys but the sorrows as well.
(8) Incline your ear to the poor, and answer him peaceably and gently.
The Hebrew for 8b has,
Respond to him, ‘Peace’!
The idea is the same, as Chrysostom says,
For so Paul too commanded: his phrase being, “lifting up holy hands without wrath and disputing.” Dishonor not then thy tongue, for how will it entreat for thee, when it hath lost its proper confidence? but adorn it with gentleness, with humility, make it worthy of the God who is entreated, fill it with blessing, with much almsdoing. For it is possible even with words to do alms. “For a word is a better thing than a gift,” and “answer the poor man peaceably with meekness.” And all the rest of thy time too adorn it with the rehearsing of the laws of God; “Yea, let all thy communication be in the law of the Most High.” (Chrysostom hom. on Matthew)
It is not simply what we do, but the manner in which we do it.
(9) Deliver him who is wronged from the hand of the wrongdoer; and do not be fainthearted in rendering judgment.
The idea of ‘rendering judgment’ is best seen as working for justice, as this entire verse would dictate
(10) Be like a father to orphans, and instead of a husband to their mother; you will then be like a son of the Most High, and he will love you more than does your mother.
Immediately, we remember the words of the Lord by Luke’s Gospel,
But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish. (Luke 6:35 RSVA)
This verse is Incarnational, but points to the ability of man to partake of the divine nature,
As His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust. (2 Peter 1:3-4 NKJV)
But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:12-13 NKJV)
It also speaks of Christ who, though very rich, became a slave for us in order to seek justice, and became a father to the orphans (John 14.18) as well as the husband to our mother (the Church).
Luke 12.13-21 Against Excess
Posted by Joel in Debate/Discussion on November 12, 2008
Then one from the crowd said to Him, “Teacher, tell my brother to divide the inheritance with me.” But He said to him, “Man, who made Me a judge or an arbitrator over you?” And He said to them, “Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses.”
Then He spoke a parable to them, saying: “The ground of a certain rich man yielded plentifully. And he thought within himself, saying, “What shall I do, since I have no room to store my crops?’ So he said, “I will do this: I will pull down my barns and build greater, and there I will store all my crops and my goods. And I will say to my soul, “Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry.”‘ But God said to him, “Fool! This night your soul will be required of you; then whose will those things be which you have provided?’ “So is he who lays up treasure for himself, and is not rich toward God.” (Luke 12:13-21 NKJV)
In our Western Society, the refrain that the more the better, and of course, he with the most toys when he dies wins, is commonly held, if not openly taught, yet our Lord, and indeed all of scripture teaches something else. Excess is expressly preached against by the Lord in a parable plain enough for even those hard of hearing to understand.
During the journey in the wilderness, God fed the children of Israel with manna, which He had commended them to take only what they need.
This is the thing which the LORD has commanded: “Let every man gather it according to each one’s need, one omer for each person, according to the number of persons; let every man take for those who are in his tent.”‘ (Exodus 16:16 NKJV)
If they took more than was allotted, they would it filled with worms and rotting. They were warned against excess and greed, with the idea that the people must rely upon God, fully. The rich man above found himself with more than he could use, and in doing so, forgot the essential item in life – God.
Chrysostom offers sound words,
There is nothing more wretched than such an attitude. In truth he took down his barns; for the safe barns are not walls but the stomach of the poor – Chrysostom, Sermon 2, Wealth and Poverty
Wealth will be good for its possessor if he does not spend it only on luxury, or on strong drink and harmful pleasures; if he enjoys luxury in moderation and distributes the rest to the stomachs of the poor, then wealth is a good thing. But if he is going to give himself up to luxury and other profligacy, not only does it not help him at all, but it even leads him down to the deep pit – Sermon 7, Wealth and Poverty
We must guard against the human inclination to excess without making poverty our lord. There may be a tendancy to be to minimalist, and that too could be an error. Intead, we must be willing to make sure that our extra ‘barns’ are open to the poor, and indeed, not to have too many extra ‘barns’.
The Goal of Unity – The Apocalypse
Posted by Joel in Church Discipline on October 2, 2008
I know, the title is a little bit odd, but, I have been toying with this idea for a while and last Sunday morning, we were near the verse in 2nd Peter where it says that we can hasten the Day of the Lord. Now, I have long fought against the idea that we can hasten the Day of the Lord with physical violence, such as destroying the Dome of the Rock and rebuilding the Temple in Jerusalem. As a matter of fact, I always thought we played no part in the hastening. I take Vincent’s part, in that we become instruments, not in speeding up the clock, but in completing the works for the Day of the Lord.
And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head – Christ – from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love. (Ephesians 4:11-16 NKJV)
Paul’s Epistle to the Ephesians is without a doubt one of the single most important letters from the Apostle on the Nature and Unity of the Church. (1.22; 2.19-22; 3.9-10, 14-15; 21, 4.4-16; 5.22-32). In this we find that Paul gives us at once the mystery and the revelation of the New Man, the Body of Christ, and the Bride of Christ, all which is the Church by Jesus Christ. He gives the doctrine of unity among Jew and Gentile, showing that God has bestowed the promises of Israel upon the Church. We may easily learn of the head of the Church and the immediate goal of the Church, but in a small phrase, I find that Paul gives us, at least seemingly a shadow of what the goal of doctrine is – the Unity, or oneness, of the Faith, and in doing so presents the idea of the final consummation of the Church.
It is implied that the offices of the Church will cease when all come into the unity of the Faith and to the knowledge of the Son of God. If these offices cease, then the instruction of doctrine will as well; if instruction cease, then perfection will exist. Perfect is the consummation of the Church at the marriage banquet of the Lord and His bride.
The Apostle Peter, in his second Epistle, tells us
Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat? 2 Peter 3:11-12 NKJV)
Vincent, for this phrase, says,
I am inclined to adopt, with Alford, Huther, Salmond, and Trench, the transitive meaning, hastening on; i.e., “causing the day of the Lord to come more quickly by helping to fulfil those conditions without which it cannot come; that day being no day inexorably fixed, but one the arrival of which it is free to the church to hasten on by faith and by prayer” (Trench, on “The Authorized Version of the New Testament”).
Let us examine Peter’s intentions in writing this letter.
For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth. Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. Moreover I will be careful to ensure that you always have a reminder of these things after my decease. (2 Peter 1:12-15 NKJV)
‘These things’ does not refer to the attributes of the Christian in v5-7, but the knowledge of v8. By building those things upon our faith, we receive knowledge, and with this knowledge we are not cast into blindness and denied our entrance to heaven.
Doctrine in the Second Epistle from Peter is clearly on the writer’s mind as something that is important to the life of the Christian. In v16, Peter demands that we put away false doctrines, these cunningly devised fables of Man, and instead focuses on one thing – the Son of God, and the words of not only prophecy, open and public, but the very words of confirmation which Peter, James, and John heard upon the Mount of Transfiguration. Return to Paul and notice that he too echoes Peter when he hearkens to the knowledge of the Son of God. Peter moves then against false prophets and heresies that bring about destruction and disunity. This is not new nor long dead, but something that the Church has experienced from the very first. We fool ourselves if we think that the Church is impervious to false doctrines today. Chapter 2 of 2nd Peter deals not only with these false prophets, but those that leave the Church to go after them. The Apostle tells us that he writes to stir up our minds to the words spoke by the Apostles and the Prophets, the doctrines that dripped from their mouths. He tells us of scoffers and of the reason for delay in the returning of Christ – that all should come to repentance.
Returning to Paul’s view, the offices of the Church are to guide the Church into the perfection of Unity. This is not the perfection of the individual Saint in holiness, but the perfection of Doctrine that we all believe the same thing.
John Chrysostom says,
“To the unity,” saith he, “of the faith.”That is, until we shall be shown to have all one faith: for this is unity of faith, when we all are one, when we shall all alike acknowledge the common bond. Till then thou must labor to this end.
Now when we shall all believe alike then shall there be unity; for that this is what he calls “a perfect man,” is plain. And yet he elsewhere calls us “babes” (1Co 13,11), even when we are of mature age; but he is there looking to another comparison, for there it is in comparison with our future knowledge that he there calls us babes. For having said, “We know in part” (1Co 13,9 13,12), he adds also the word “darkly,” and the like: whereas here he speaks with reference to another thing, with reference to changeableness, as he saith also elsewhere, “But solid food is for full-grown men.” (He 5,14). Do you see then also in what sense he there calls them full-grown? Observe also in what sense he calls men “perfect” here, by the words next added, where he says, “that we may be no longer children.” That we keep, he means to say, that little measure, which we may have received, with all diligence, with firmness and steadfastness. – (Chrysostom on Ephesians)
This does not give itself to the idea of doctrinal development by the Church, but the development of the Church by the Doctrine. Paul saw the life of the Church as maturing to the ‘new man’, not the new child, but an adult, and with Paul seeing that the Church is not the individual saint, but the corporate body of Christ, it becomes apparent that the Church – all the Saints – must believe the same thing. This calls for us to strip away those traditions that have become doctrine, and thereby strip away the walls of separation. We seek the doctrine of the Church, as true unity depends on corporate Faith in, and knowledge of, the Son of God. This is not a mere acknowledgment, but a knowledge through revelatory doctrine. It is not enough to acknowledge that Jesus was the Son of God, or that He was virgin born, but to know Him and His Church by His Doctrine.
It is high time for those leaders in the Church to begin feeding meat, to push for unity, not by lowering standards and erasing essential doctrines, but by coming to the central doctrines of the Church. We must strip away those things, those traditions of men, that have become doctrines which take away from the gospel of Jesus Christ.
Peter says that we actually hasten the Day of the Lord; Paul says that these offices of the Church exist until we come to the unity of the Faith. To Hasten that Day, we must strive for a Doctrine common to all and have all common to the Doctrine. In Acts 2, we read that when the Apostles were in one place, in one mind, and in one accord, the Spirit of God descended upon them. We find the end of the Church as the beginning was, requiring that we are all in one place, in one mind, and in one accord.
From the Bible that is Rarely Read: Sirach 5.1-7
Sirach 5:1-7 from the Revised Standard Version
(1) Do not set your heart on your wealth, nor say, “I have enough.”
(2) Do not follow your inclination and strength, walking according to the desires of your heart.
(3) Do not say, “Who will have power over me?” for the Lord will surely punish you.
The Prophet Amos preached against the idea that wealth will shield you from the natural course of this world. It will buy you neither salvation or security from death. The greed that plagues our society is a great disease, bringing with it destruction, hatred, evil. It is not a sin to be wealthy; however, it is a sin to trust so much in your wealth that it becomes a shield to you from the Lord. The Apostle Paul gave to Timothy a great Charge in his ministry, and in one of those aspects, we read,
Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; (1st Timothy 6:17 from the King James Version)
We can read of the similarities of Paul the Pharisee and Sirach the Jewish Master and see the agreement that produces an idea that those who would entertain themselves with the fantasy that wealth will bring great and eternal things will suffer a great disappointment.
John Chrysostom says,
Rich in this world, for others are rich in the world to come.
Implied in Sirach is Paul’s thought of the other riches. It is the Lord in whom we are to trust, and in whom we can gain a steadfast wealth.
The one LORD tells us through His prophet, Jeremiah,
Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited. Blessed is the man that trusteth in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit. (Jeremiah 17:5-8 KJVA)
Before Sirach was this warning against trusting in ourselves. Salvation is not of ourselves, but of God, and is the riches of salvation that much occupy our goals.
(4) Do not say, “I sinned, and what happened to me?” for the Lord is slow to anger.
The Apostles Peter, writing to the diaspora, says,
Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished: But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. (2 Peter 3:3-9 KJVA)
In our society and world today, there seems to be a silent hope among those that know by tradition the way to Christ but are eager to seek the path of the Prodigal Son, that perhaps they may keep God at bay until their death bed, and upon their death bed, in their final moments, when there is one left to impress and no more sin to pleasure themselves with, that upon this bed they may seek repentance. This is a foolhardy assumption and a dangerous method of living.
Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; (Ecclesiastes 12:1 KJVA)
If the Lord is slow to anger of your sin, then perhaps you no longer have the way of repentance.
Augustine comments,
O evil Christians, O ye, who in filling only press the Church by your evil lives; amend yourselves before the harvest come. (Augustine, Sermons on the New Testament)
Returning to Sirach, we read,
(5) Do not be so confident of atonement that you add sin to sin.
(6) Do not say, “His mercy is great, he will forgive the multitude of my sins,” for both mercy and wrath are with him, and his anger rests on sinners.
Sirach here writes of anger and wrath that awaits the sinner who continues to trust in the wealth of this world, waiting for the opportune moment for salvation. The Apostle Paul wrote,
Whom God had publicly put forward that by the shedding of his blood he would be a mercy seat, through faith, to demonstrate his righteousness, because in his restraint, God had overlooked previously committed sins to declare at this present season his righteousness — That God might be righteous and declare everyone righteous who has faith in the name of Jesus. (Romans 3:25-26 Commentary in Translation Version)
Now that there is an exclusive hope in Christ, we must no longer wait to be overlooked. There is no other Gospel, no other remission of sins, no other Hope for the sinner. We cannot hope to out wait the Gospel of Jesus Christ that calls for sinners to repent.
John Chrysostom speaks of the sinners who wait,
Many of the more careless sort of persons, using the lovingkindness of God to increase the magnitude of their sins and the excess of their disregard, speak in this way, “There is no hell, there is no future punishment, God forgives us all sins.” (Chrysostom on John)
Sirach issues his call for repentance, some that must be done daily.
(7) Do not delay to turn to the Lord, nor postpone it from day to day; for suddenly the wrath of the Lord will go forth, and at the time of punishment you will perish.
The one Constant in this World is the promise of the Lord. He has said that there is no other way, no hope for the sinner with Christ. He has promised that He will return one day, to bring the final judgment and to bring the Body of Christ into the same relationship that Adam had. His promises are secure and His Word eternal. Knowing this, Sirach in doubt a moment where the Divine Author gripped the pen, and seeing that soon there would come a time that would hasten all of humanity to repentance, warned those that would read his words not to delay in turning to the Lord.
Have we not wept when we seen those that have had the path to repentance slip away in death without ever having traveled the avenue? God is a merciful God, and He has required but the Faith in Jesus Christ to be saved and yet so many are unwilling to give up the riches of this life for the wealth of the World to Come.
The young man again, let him also consider the uncertainty of death, and that oftentimes, when many older persons continued here, the young were carried off before them. For, for this reason, that we may not make traffic of our death, it is left in uncertainty. Wherefore also a certain wise man adviseth, saying, “Make no tarrying to turn unto the Lord, and put not off from day to day: for thou knowest not what to-morrow shall bring forth. For by putting off there is danger and fear; but by not putting off manifest and secure salvation. Hold fast then by virtue.” (Chrysostom on 2nd Corinthians)
Let us be like David who wrote, no doubt with Joy,
Blessed is he whose transgression is forgiven,
Whose sin is covered. Blessed is the man to whom the LORD does not impute iniquity,
And in whose spirit there is no deceit. When I kept silent, my bones grew old
Through my groaning all the day long. For day and night Your hand was heavy upon me;
My vitality was turned into the drought of summer.Selah I acknowledged my sin to You,
And my iniquity I have not hidden.
I said, “I will confess my transgressions to the LORD,”
And You forgave the iniquity of my sin.Selah
(Psalms 32:1-5 NKJV)
