There Will Always Be Inequality

"Human beings are obviously unequal in numberless ways, including: health, opportunities, abilities, energy, moral character, and contribution to society. It is essential, therefore, in asserting the equality of all men to delineate the nature and the source of that equality. In Christian ethics the nature of equality is that all men are equally to be loved — not equally admired, or emulated, or praised; but equally loved."

Calvin D. Linton, Wycliffe Dictionary of Christian Ethics, Carl F.H. Henry editor, p. 213-214

Early Church Evidence Against Transubstantiation

"It is not we who eat human flesh — they among you who assert such a thing have been suborned as false witnesses; it is among you that Pelops is made a supper for the gods, although beloved by Poseidon, and Kronos devours his children, and Zeus swallows Metis."

Tatian's Address to the Greeks, Chapter XXV

Was First Century Judaism Legalistic?

• Defining The Issues:

          -The ongoing debate surrounding the New Perspective on Paul (NPP) engages deeply with interpretations of first-century Judaism and the writings of the Apostle Paul. At the heart of this discourse is the assertion made by proponents of the NPP that the prevailing view of righteousness in first-century Judaism was not fundamentally rooted in legalism, but rather in a framework of grace or "covenantal nomism." This perspective shifts the understanding of Jewish identity and religious practice away from a simplistic dichotomy of law versus grace.

• Covenantal Nomism:

          -At the core of the NPP is the term covenantal nomism, a concept articulated by E.P. Sanders. According to Sanders, this framework asserts that Second Temple Judaism was characterized by a belief that as long as a Jew maintained their covenantal relationship with God—primarily manifested through obedience to the Law—they remained a member of God's chosen people. This relationship was dynamic and relational rather than transactional, contrasting sharply with the more common perception of a legalistic approach to salvation.
          -To break this down further, covenantal nomism posits that God’s covenant with Israel provided a narrative in which obedience to God’s commands was understood not merely as a means of earning favor but as a continuation of one’s identity within God’s community. Thus, the commandments were seen as markers of fidelity to the covenant, serving to define and uphold community boundaries. The implication here is substantial: Paul’s letters, often interpreted as polemics against a works-based faith, may instead reflect his concern about boundary markers that fostered divisions, particularly between Jews and Gentiles.

• The Context Of Grace In Second Temple Judaism:

          -Even if one accepts Sanders's vision of Judaism as fundamentally rooted in grace, which emphasizes maintaining one’s covenantal status, it does not entirely rule out the existence of a belief in works righteousness—the idea that one’s standing before God could be contingent upon both faith and meritorious actions. Evidence from the intertestamental literature, such as 4 Ezra and 2 Enoch, indicates that many Jews believed in a judgment based on one's deeds that would influence eternal outcomes. For instance, Jubilees illustrates that while election may initiate one’s entry into the covenant community, ongoing obedience to the Law is required for remaining in that status. These texts signal a nuanced interplay between election, grace, and the expectation for obedience, painting a more complex picture than just one of grace devoid of merit.

• Insights From The Gospels:

          -Looking at the Gospels, the teachings of Jesus often confronted prevailing interpretations of righteousness that Jesus viewed as overly simplistic or hypocritical. The Pharisees and religious leaders are frequently depicted as exemplars of a legalistic approach that emphasized external compliance to the Law while neglecting the internal transformation that God desires. For instance, in Matthew 9:11, their criticism of Jesus for associating with "sinners" exposes a rigid perspective that compartmentalizes righteousness. Similarly, in addressing the rich young ruler (Matthew 19:16-30; Luke 18:18-30), Jesus challenges the notion that adherence to the Law, particularly when divorced from love and humility, guarantees righteousness.
          -The Parable of the Pharisee and the Tax Collector in Luke 18:9-14 starkly underscores the pitfalls of self-righteousness and the need for genuine humility before God as the path to justification. Jesus's teaching about righteousness not merely as a legal standard but as an issue of the heart offers profound implications for understanding both his message and Paul’s later theological reflections.

• Pauline Epistles And Works Righteousness:

          -Within Paul's epistles, he is vehemently vocal against what he perceives to be errors related to works-righteousness. Romans 9:30-10:4 illustrates Paul's argument that righteousness comes through faith, not by works of the Law. As a former Pharisee, Paul reflects on his own earlier understanding of righteousness through the Law (Philippians 3:4-9), highlighting a radical transformation in his theology post-encounter with Christ. This struggle illustrates that although covenantal faithfulness was a principle in early Judaism, many still conflated obedience with justification in ways Paul found problematic.

• Arguments Based On Liberal Scholarship:

          -The contributions of liberal scholarship further complicate this picture. Numerous references within Paul's writings and the canon of scripture highlight a broad discourse on "works" without exclusion of boasting (e.g., 2 Cor. 11:5; Gal. 5:19). Even if some texts attributed to Paul are debated concerning their authenticity, they reflect a trend in early Christianity that grasped the essence of grace as opposed to performance-based acceptance. This pushes readers to reconsider the implications of Paul’s teachings on justification and righteousness, particularly regarding their potential reception both in his time and among contemporary readers.

God Intended Sex To Be Sacred And Treated As Such

"Reducing troth to physical sex is to reduce human sexual intercourse to animal copulation. Physical intercourse is a good gift of the Lord which ought to stay in the marriage-room of the creation. If sex in principle can be had with anyone—so-called free love—without exception elements of selfishness, exploitation and insecurity enter in."

James H. Olthus, Wycliffe Dictionary of Christian Ethics, Carl F.H. Henry editor, p. 408

Showing Mercy To Those Who Offend

“Let mercy keep company with courage. Follow my advice in this: if in battle you win a man’s surrender, then unless he has done you such grievance as amounts to heart’s sorrow, accept his oath, and let him live.”

Wolfram von Eschenbach, Parzival

Exegetical Notes On 2 Timothy

CHAPTER 1:

The opening verses of 2 Timothy serve as a heartfelt prologue, in which Paul earnestly wishes for divine favor to be showered on his beloved mentee, Timothy. In this sincere greeting, he articulates a deep desire for Timothy to receive grace, mercy, and peace from God—a triad of spiritual blessings that underscores the significance of divine assistance for sustenance and resilience in ministry. The phrase "according to the promise of life in Christ Jesus" may reveal Paul's own awareness of the impending trials he faces, including martyrdom. This foreknowledge imbues the passage with urgency and poignancy, reminding both Paul and Timothy that amid suffering, the promise of eternal life provides profound hope and purpose.

As we delve into verses four through seven, we catch a glimpse of Paul's affectionate longing to visit Timothy, a desire that transcends mere companionship and speaks to the inseparable bond formed through shared faith and ministry. Paul wishes to uplift his younger companion, urging him to stand firm against the daunting challenges that lie ahead. The mention of Timothy’s godly upbringing, rooted in a childhood steeped in the teachings of the Old Testament, not only highlights Timothy’s preparation for ministry but also emphasizes the lasting impact of discipleship and family spiritual heritage on one's faith journey.

In verse nine, we encounter theologically rich content that resonates deeply with the overarching narrative of redemption. The Phillips New Testament astutely captures the essence of Paul’s words: "Before time began he planned to give us in Christ the grace to achieve this purpose, but it is only since our saviour Jesus Christ has been revealed that the method has become apparent." This passage unveils the eternal blueprint of God's plan for humanity, interwoven with grace and centered on Christ's redemptive work. Here, Paul emphasizes the divine initiative in sparing sinners, framing Jesus not only as the agent of grace but also as the embodiment of God's desire for a redeemed humanity.

Verses twelve through fourteen reveal Paul’s unwavering conviction regarding his divine commissioning to preach the gospel amidst overwhelming trials. Despite the hardships he endures, Paul remains steadfast in his commitment to the gospel's transformative power. His exhortation to Timothy is not merely guidance but a passionate call to carry forth the sacred ministry entrusted to him. Paul encapsulates his assurance in the sufficiency of Christ's strength, recognizing that this same divine fortitude sustains both their missions, reinforcing the essential nature of reliance on God in fulfilling one’s calling.

CHAPTER 2:

In verses one and two, Paul instructs Timothy to share the teachings he has received, a directive that underscores the importance of the generational transmission of faith. This process of mentorship is vital for the ministry’s endurance and manifests the call for discipleship within the Christian community. The expectation that new leaders will continue the work demonstrates the cooperative nature of gospel ministry, indicating that every generation has an essential role in the expansion of the church’s mission.

The apostle employs vivid metaphors like a soldier on active duty, an athlete, and a hardworking farmer to bring life to his message. These illustrations serve not only to inspire dedication and resilience but also to reinforce the reality that loyalty to God will ultimately lead to His commendation. They remind Timothy—and the broader church—of the inherent struggle and discipline involved in the Christian life, encouraging believers to endure persecution with a future reward in mind. Paul's own imprisonment exemplifies how trials do not hinder the growth of the gospel; rather, they become a fertile ground for its proliferation, confirming the truth that the message of Christ cannot be locked away.

The assertion that God remains faithful even amidst human unfaithfulness provides a source of hope for believers. This theme is frequent in Paul’s writings, assuring Timothy that God's character is immutable, even when individuals falter. This reassurance invites a response of dependence and faithfulness from Timothy, grounding him in the certainty of God’s promises and faithfulness throughout the ages.

In his exhortation for Timothy to uphold integrity and pursue godliness in ministry (2 Timothy 2:15), Paul emphasizes that Christian character must reflect the teachings received. By warning Timothy against engaging in profane and futile debates (2 Timothy 2:16), Paul underscores the reality that such distractions can undermine the believer's spiritual vitality and communal health. The inflammatory image of toxic discussions spreading "like gangrene" (or "like cancer") illustrates the insidious danger posed by unwholesome dialogue—arguably one of the most critical challenges facing the church in every generation.

Timothy is called to cultivate purity and intentionality in his pursuits (2 Timothy 2:22), striving towards virtues that embody the essence of the Christian life. Paul’s exhortation to dwell on what is honorable and praiseworthy (Philippians 4:8) serves not only as a guide for Timothy but as timeless counsel for all believers. This integration of faith into daily practice speaks to the holistic nature of discipleship—an invitation to live out one's beliefs in practical and visible ways, thereby becoming a vessel for honor in God's service (2 Timothy 2:21).

CHAPTER 3:

In verses one through five, Paul delivers a chilling portrayal of humanity’s moral decline, encapsulating the spirit of the age through a series of self-referential and destructive behaviors: "lovers of self, lovers of money, boastful, arrogant…" This stark list serves as both a prophetic warning and a clarion call for believers to remain separate from the pervasive corruption that steals spiritual vitality and authenticity. These behaviors are characterized by an inherent selfishness that prioritizes individual gratification over communal and divine responsibilities. Paul’s use of “lovers of pleasure rather than lovers of God” suggests a spiritual blindness that occurs when temporary desires supplant genuine devotion, leading to a hollow faith devoid of true commitment.

Verse thirteen introduces the concept of judicial hardening, where a continued disregard for God's grace leads to a gradual surrender to moral decay. This idea is especially relevant in the context of Romans 1:24-26, where Paul illustrates how the rejection of God's truth results in abandonment to sin. The downward spiral described emphasizes the dire consequences of a hardened heart: individuals not only cultivate their sin but also become incapable of recognizing or responding to God's redemptive overtures. This sobering truth is a reminder for believers to remain vigilant against complacency in their own faith and moral practices.

Moreover, in addressing the inspiration and utility of Scripture (2 Timothy 3:16), an insightful distinction is made. Rather than viewing "every Scripture" as an isolated entity, lasting insights emerge when affirming that "all Scripture is inspired by God." This interpretation strengthens the understanding that the entirety of Scripture—being divinely breathed—carries intrinsic authority and valuable application for teaching and moral correction. The writings of Paul advocate for a recognition of the Old Testament's authority, framing it as the wellspring from which the New Testament's revelations emerge. This serves as a foundational belief for the church, promoting the use of Scripture for reproof, correction, and training in righteousness—a holistic approach aimed at molding believers into mature followers of Christ.

CHAPTER 4:

As Paul unrolls the final chapter of his epistle, he exhorts Timothy to remain vigilant in upholding the truth of the gospel in the face of growing apostasy. The caution about people seeking to "have their ears tickled" (2 Timothy 4:3-4) anticipates the challenge of sound doctrine amidst a culture inclined towards preference-driven spirituality. Paul’s recognition of the historical presence of false teachers, identified in earlier admonitions about individuals like Hymenaeus and Alexander, reinforces the timeliness of his warning and highlights the ongoing battle for the integrity of the faith.

Acknowledging the nearness of his martyrdom, Paul employs the metaphor of a libation—a wine offering ceremonially poured out before God—to articulate the sacrificial nature of his life and ministry. This imagery deepens the understanding of his impending execution, framing it not as a tragic end, but as a precious and acceptable offering to God. Paul's unwavering confidence in receiving a "crown of righteousness" speaks to his deep-seated belief in divine justice and reward, embodying the hope for all believers who remain steadfast amidst trials (2 Timothy 4:8).

Paul's assurance of divine sustenance amidst suffering reflects the broader promise found in 2 Peter 3:9, revealing the nature of God’s patience and desire for universal reconciliation. This provides Timothy—and ultimately all readers—with comfort and assurance, reinforcing the need for perseverance in faith.

The thematic exploration of heavenly rewards, notably examined by C.S. Lewis in Mere Christianity, invites believers to move beyond mere speculation about the nature of heavenly glory to engage with the profound truth the rewards convey about God’s ultimate purpose. The symbols of crowns, harps, and gold serve as metaphors for the indescribable joy awaiting the faithful, challenging readers to grasp the reality of eternal satisfaction that dwarfs earthly ambitions.

Finally, Paul’s request for Timothy to bring his overcoat and his books (2 Timothy 4:13) presents an endearing glimpse into the apostle’s character. This request mirrors a lifelong commitment to learning and ministry, even as his earthly journey nears its conclusion. It serves as a poignant reminder for believers to prioritize their spiritual growth and to steadfastly pursue knowledge as they navigate the complexities of life.

The mention of Alexander the Coppersmith in this context, with its possible connections to Acts 19:33 and 1 Timothy 1:20, highlights the reality of opposition in the gospel ministry. Paul’s proclamation that God would repay Alexander for his actions reaffirms the principle of divine justice that offers peace of mind, urging believers to release the burden of vengeance and trust in God's ultimate righteousness. In this intricate tapestry of mentorship, endurance, and divine purpose, Paul lays out an enduring framework for all who seek to follow Christ faithfully.

Emphasizing the Importance of Courage

"Courage is not simply one of the virtues but the form of every virtue at the testing point, which means at the point of highest reality. A chastity or honesty, or mercy, which yields to danger will be chaste or honest or merciful only on conditions. Pilate was merciful till it became risky."

C.S. Lewis, The Screwtape Letters, Letter 29

Do Matthew 5:43-45 And Matthew 19:16 Refute Justification By Faith Alone?

• Discussion:

          -The purpose of this article is to address a few arguments made by Tim Staples against Sola Fide. He appeals to the command to love one's neighbor and the parable of the rich young ruler as biblical evidence for the Roman Catholic position on justification. Following are excerpts from the author along with a critique:

          "The inspired author here quotes Jesus Christ as using a purpose clause in Greek—hotos genesthe huioi tou patros humon to en ouranois—“in order that you may be made sons of your Father in heaven.” That means, in simple terms, you have to do this (love your enemies and pray for your persecutors) in order for that (being made sons of your Father) to become a reality. It really doesn’t get any plainer than that."

          The Holy Spirit pours the love of God into our hearts through His grace. That is related to our justification before God. However, this act of the Spirit is not to be conflated with such an instance. The manifestation of love in our lives demonstrates that we have been declared righteous by God.

          "When Jesus spoke to the rich young man, he was equally clear that it is not enough to believe in him (Christ) to have eternal life. That is part of it (John 3:16). But Jesus says it is also necessary to “keep the commandments” and “sell what you possess . . . and follow” him."

          A young man who was wealthy approached Jesus Christ and asked Him about what kind of works that he needed to accomplish in order to obtain eternal life (Matthew 19:16). He clearly wanted to earn a right standing before God. In response, Christ revealed that the individual fell short of meeting God's perfect standard of obedience to the Law (Matthew 19:21-22). That is true of us all (Romans 3:23). The disciples marveled at this encounter (Matthew 19:25). He concluded the conversation by reinforcing the fact of the impossibility of salvation apart from the work of God (Matthew 19:26). Rather than refuting justification by faith alone, this passage actually affirms that doctrine.

Early Church Evidence Against Transubstantiation

"Moreover, among the Tauri of Pontus, and to the Egyptian Busiris, it was a sacred rite to immolate their guests, and for the Galli to slaughter to Mercury human, or rather inhuman, sacrifices. The Roman sacrificers buried living a Greek man and a Greek woman, a Gallic man and a Gallic woman; and to this day, Jupiter Latiaris is worshipped by them with murder; and, what is worthy of the son of Saturn, he is gorged with the blood of an evil and criminal man. I believe that he himself taught Catiline to conspire under a compact of blood, and Bellona to steep her sacred rites with a draught of human gore, and taught men to heal epilepsy with the blood of a man, that is, with a worse disease. They also are not unlike to him who devour the wild beasts from the arena, besmeared and stained with blood, or fattened with the limbs or the entrails of men. To us it is not lawful either to see or to hear of homicide; and so much do we shrink from human blood, that we do not use the blood even of eatable animals in our food."

The Octavius of Minucius Felix, Chapter XXX

The "Spirit of God" Or "Wind" In Genesis 1:2?

Genesis 1:1–2 speaks of more than just the act of creation. The text identifies the Creator as “God” and immediately thereafter indicates the possibility of another person of the Godhead at work: “the Spirit of God hovered over the surface of the waters.” The phrase “Spirit of God” (יםִ להֱ אַ רוּח) occurs only fifteen times in the Hebrew Bible and appears always to be a reference to a person, not a wind. In addition, יםִ להֱ א never occurs as an adjective in the Creation account—it always refers to God.8 The evidence is so overwhelming that Hildebrandt reaches a conclusion commensurate with that of Moltmann regarding the personhood of the Spirit of God: “The personhood of God the Holy Spirit is the loving, self-communicating, out-fanning and out-pouring presence of the eternal divine life of the triune God.”9 However, Hildebrandt then warns that taking this too far might lead to “speculative intrusion into the OT references,” since the full development of the personhood of the Spirit of God awaits the NT revelation.10 This hesitation to make the commitment to seeing a divine person as “the Spirit of God” in the second verse of Genesis arises even among some of the strongest evangelical theologians. Merrill, for example, concludes that “The Spirit is to be understood here as an effect of God and not yet, as in New Testament and Christian theology, the third Person of the triune Godhead.”11 

Why the disagreements and even the hesitation to identify “the Spirit of God” in Genesis 1:2 as a person of the Godhead? Part of the resistance comes from the thinking that the interpreter must give due recognition to the ANE setting for the writing of Genesis and its Creation account.12 Is that how we must read Genesis? Must we limit ourselves to the way that pagan, unbelieving, idolatrous ANE cultures viewed God (or, gods)? To yield to this hermeneutic requires one to degrade and even destroy the significant difference between genuine believers in the true God and those who ridicule them for their faith. Their worldviews are (and were) very different. Their value systems are opposed. A rough equivalent in our own day would be to insist that future readers of evangelical books should read them as though evangelicals have adopted the prevailing worldview or Zeitgeist—that our theology and morality actually coincide with non-Christian philosophy and (im)morality in the twenty-first century. If we would scream, “Foul!,” so would the OT writers. Many who write as Hildenbrandt does only intend that we recognize that the OT writers are reacting to and interacting with the unbelieving culture of their day, not adopting the beliefs expressed by pagan myths. However, it doesn’t always come out sounding or smelling that way, especially when someone insists that there is no way that “the Spirit of God” in Genesis 1:2 could be a person of the Godhead, because such a concept was totally foreign to the ANE cultures among whom the Hebrew writers dwelt. 

One must also look at Genesis 6:3 where God refers to “My Spirit.” Hildebrandt’s treatment of this text detours into later revelation before reaching a conclusion. He seeks to place the reference in a context of divine judgment as expressed throughout the OT. He still comes to a result identifying the Spirit as a personal being, but not as independently as the decision he made in 1:2.

William D. Barrick, Divine Persons in Genesis: Theological Implications, p. 3-4