QT 31 Oct 2011, The law ended with Jesus

Rom 10:1-4 (NIV) Brothers, my heart's desire and prayer to God for the Israelites is that they may be saved. 2 For I can testify about them that they are zealous for God, but their zeal is not based on knowledge.   3 Since they did not know the righteousness that comes from God and sought to establish their own, they did not submit to God's righteousness. 4 Christ is the end of the law so that there may be righteousness for everyone who believes.

NOTE:  Verse 4 says that Christ is the end of the law, but Jesus said not one iota would pass away, so how does that fit?  The Greek word for "end," telos, means, a definite point or goal, the conclusion of an act or state, the result.  The law does not pass away, rather it is fulfilled, brought to a conclusion by Christ.  In this way it still exists still, but fulfilled and without the demands any longer.  Jesus says in Matt 5:17 "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them."  In this case the Greek word for "fulfill," pleeroosai, can be translated as, to finish, complete, end, fill up.  He is not saying that the law remains valid, rather that Jesus completes the law and its requirements on our life.  The law was against us, but our new life of grace is for us.  We are under a new law completely, it is called the law of Christ, the law of grace, and the law of righteousness.  It measures the heart and not obedience to a set of rules.  Why oh why, do some Christians insist on laying a burden upon themselves that Jesus and Paul said, even their fore-fathers found overwhelming?  Why can we not choose peace and grace?  Oh the subtle tricks of the old nature to keep us in bondage ...

QT 27 Oct 11, God's sovereignty, man's free will -- it makes sense to God

Rom 9:30-33 (NIV) What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; 31 but Israel, who pursued a law of righteousness, has not attained it. 32 Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the "stumbling stone." 33 As it is written:

"See, I lay in Zion a stone that causes men to stumble

and a rock that makes them fall,

and the one who trusts in him will never be put to shame."

NOTE: For a chapter of scripture that clearly emphasizes the sovereignty of God, there are numerous references to the actions of individuals or groups: "did not pursue … have obtained … pursued … has not attained … works … stumbled ...one who trusts in him will never be put to shame."  So, both aspects, God's control and men's free will, are taught in the passage.  Of course, reconciling both ideas is difficult for the finite mind.  I know that for God, it is crystal clear, but for us, it is a little like explaining quantum mechanics to a five year old, the infinite mind cannot express truths to the finite mind other than to assert that certain statements are true.  God shows his mercy to whoever he will, and man must respond to the message in faith and not in works.   I need to live under both truths.

QT 25 Oct 11, God's mercy does not cancel our free will

Rom 9:10-16 (NIV) Not only that, but Rebekah's children had one and the same father, our father Isaac. 11 Yet, before the twins were born or had done anything good or bad — in order that God's purpose in election might stand: 12 not by works but by him who calls — she was told, "The older will serve the younger."  13 Just as it is written: "Jacob I loved, but Esau I hated."

14 What then shall we say? Is God unjust? Not at all! 15 For he says to Moses,

"I will have mercy on whom I have mercy,

and I will have compassion on whom I have compassion."

16 It does not, therefore, depend on man's desire or effort, but on God's mercy.

NOTE: The point of election is to disprove any thought that works is involved in salvation.  God's showing of mercy has nothing to do with us, that is, how we lived, what good works we have done, or anything that would make us acceptable to God.  God chose freely to shower his mercy upon us.  And yet nothing here says that free will is still not involved.  I do not believe that the fact that God's mercy was shown to me saved me.  I had to respond to that mercy.  God showed mercy to Israel by selecting them from among all nation groups, and yet many are not nor will be saved.  In fact, verse 32 says that many stumble over a stone of "salvation by works," and hence are not saved.  So, the question is then, "is everyone shown mercy or not?"  Everyone I know or have met has been shown mercy.  And millions of others are taking the gospel to faraway places so that others might hear of God's mercy.  Everyone on earth has seen God's creative works.  But if some are not shown mercy, there is no fault on God's part, since he could have chosen not to create them as well.  Does his mercy diminish because he chose to create someone or he chose not to create that person?  I say "no."

QT 24 Oct 11, Is our creator unjust if we are not shown mercy?

Rom 9:1-15 (NIV) I speak the truth in Christ — I am not lying, my conscience confirms it in the Holy Spirit— 2 I have great sorrow and unceasing anguish in my heart. 3 For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race, 4 the people of Israel. Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. 5 Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! Amen.

6 It is not as though God's word had failed. For not all who are descended from Israel are Israel. 7 Nor because they are his descendants are they all Abraham's children. On the contrary, "It is through Isaac that your offspring will be reckoned."  8 In other words, it is not the natural children who are God's children, but it is the children of the promise who are regarded as Abraham's offspring. 9 For this was how the promise was stated: "At the appointed time I will return, and Sarah will have a son."

10 Not only that, but Rebekah's children had one and the same father, our father Isaac. 11 Yet, before the twins were born or had done anything good or bad — in order that God's purpose in election might stand: 12 not by works but by him who calls — she was told, "The older will serve the younger."  13 Just as it is written: "Jacob I loved, but Esau I hated."

14 What then shall we say? Is God unjust? Not at all! 15 For he says to Moses,

"I will have mercy on whom I have mercy,

and I will have compassion on whom I have compassion."

NOTE: This chapter of Romans has some very powerful statements in regards to election, predestination, and choice. On one hand, Abraham's offspring are the promised people with tremendous privileges, but that alone did not make them all God's children, even being born of Isaac, as in the case of Esau's descendants.  Later, Paul argues that only a remnant of the entire people will be saved (vs. 27).  So the question, why Jacob and not Esau?  Neither were particularly godly growing up.  It says that God shows mercy to one, and implied, but not to the other.  And later Paul will state: who are we to argue since God did not even need to create us, let alone to have to show mercy to us.  It is a tough section and it violates our human sense of right. Does showing mercy to one group but not to another make God unjust?  In a garden, often multiple seeds are planted but then thinned out later.  Is it unjust to destroy the other plants, or to choose one plant over another?  Of course, as far as we know, plants aren't sentient.  But what right do we even have to exist, let alone to argue what justice is to our creator?  But of course, the other side of the argument is that no one is without mercy, even if there weren't born into special privilege, like Israel, since Romans 1:18-20 has already argued that all men are without excuse anyway (the evidence of creation is a form of mercy).  I need to think about chapter 9 in relationship to the entire argument up to this point.  But I also just need to be thankful that God had mercy on me.

QT 21 Oct 11, Our hope is based on Jesus' life and resurrection

Rom 8:22-25 (NIV) We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. 23 Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what he already has? 25 But if we hope for what we do not yet have, we wait for it patiently.

NOTE: How do we understand evil, pain, and suffering in this world?  It is our hope of a better future.  We are awaiting the evidence of our adoption as sons.  Paul has already called us heirs with Christ, but the actual adoption is consummated when our bodies our redeemed with a new body, that will be free of the sinful nature.  Then we can stand in the presence of God without the stain of sin.  For now we can enter into prayer because of Jesus' blood, but we cannot enter heaven with our sinful nature.  That will need to be removed and we will need a new body to stand before the Father.  We don't see it now, and the world thinks we are fools to have such a hope, but we wait patiently for it.  I'm not sure what the world hopes for--nothingness seems somewhat empty; ceasing to exist in thought is futileness--but what can you hope for when you are the product of random processes.  Our hope does have a basis though.  It is based on the life Jesus lived on earth, on the sayings that Jesus gave, and on the resurrection that Jesus proved to so many eyewitnesses.  These eyewitnesses were not second generation believers convinced of a lie.  They were the true eyewitnesses who would rather die than deny their savior.  They weren't rich on earth and gained little by their faith, but they kept the faith nonetheless.

QT 20 Oct 11, Someday there will be no natural disasters

Rom 8:18-21 (NIV) I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. 19 The creation waits in eager expectation for the sons of God to be revealed. 20 For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God.

NOTE: Why are there natural disasters?  God never intend life to be this way, but we rebelled from his way.  In the garden, weeds were decreed such that work would be frustrating, rather than what was intended.  Likewise, creation itself was subject to frustration, not just weeds, but bondage to decay.  The planet is decaying and falling apart because of the rebellion which started in the garden, but also continues in every human being who sins by obeying his sinful nature rather than what he knows in his heart is the right thing.  But God has given hope even to creation.  Someday, when the sons of God are revealed, that is all those whose lives have been reborn by the Spirit of God, creation itself will be freed.  The planet will no longer experience natural disasters, but once again will flourish and be protected from sin.  And so, while we suffer now due to the rebellion, someday everything will change, and we won't even compare one day to the other.  Every injustice of life will seem as naught because we will see what God really intended to give us.

QT 19 Oct 11, Not slaves--now heirs

Rom 8:11-17 (NIV) And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in you.

12 Therefore, brothers, we have an obligation — but it is not to the sinful nature, to live according to it. 13 For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live, 14 because those who are led by the Spirit of God are sons of God. 15 For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, "Abba, Father." 16 The Spirit himself testifies with our spirit that we are God's children. 17 Now if we are children, then we are heirs — heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.

NOTE: Paul says that "if you live according to the sinful nature you will die." But Paul has already said that the gift of God is eternal life with an emphasis that the gift is different from the trespass.  The difference while immeasurable in the results has more to do with the foundations (wages versus gift).  The results of the trespass are earned while the results of the gift are by definition, given (where there is no boasting).  So what is the death then of verse 13? I think it is a death that occurs here on earth, primarily physical but also with spiritual effects.  Living for the sinful nature will not bring about our sanctification, and it will deprive us of rewards that we do earn by our Christian life (we can't earn salvation, but we can earn rewards).  It does not change our status as sons or as heirs.  Spiritually, our life will fail to show much power or effect in other's lives.  At the end of time, when we cast our crowns (our rewards) toward the savior in thankfulness for our salvation, we will be empty handed with no gift to offer.  Therefore it is of the utmost importance that we are led by the Spirit and not by the sinful nature.

QT 18 Oct 11, Legally, my status as a slave to sin has changed

Rom 8:8-11 (NIV) Those controlled by the sinful nature cannot please God.

9 You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ. 10 But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness. 11 And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in you.

NOTE: We are not controlled by the sinful nature nor are we slaves to sins.  We are legally (spiritually) freed from the hold over us.  We have a new owner.  And while is was not possible to please God, not matter what we did, now it is possible, because the stain of sin has been removed, and our minds have been renewed.  In olden days, when slavery was practiced, a person was a slave with little ability to change his status.  For some, slavery was forced, and for some it was entered voluntarily.  This picture is one of forced slavery.  In slavery, one is not completely controlled, and maybe that is the picture here.  We want to get out but we can't, because sin has a stranglehold on us.  Jesus death, and our faith, breaks sin's claim upon us.  We are free to serve God.  In a sense, this a legal picture.  Except for the Spirit living within us, and beginning to renew our mind, many things remain the same.  I still live in a sinful body, just as before when I was a slave to sin.  I still have the same choices.  I still choose wrongly, and at times I choose correctly, which I also did when I was a slave to sin.  But the good news is that legally I am no longer owned by sin or a slave to sin.  Jesus gives me life, and I'm being changed to become more like my savior.

QT 17 Oct 11, Those who truly know Christ will be identified by a changed life

Rom 8:1-8 (NIV) Therefore, there is now no condemnation for those who are in Christ Jesus,  2 because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death. 3 For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man,  4 in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit.

5 Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. 6 The mind of sinful man is death, but the mind controlled by the Spirit is life and peace; 7 the sinful mind is hostile to God. It does not submit to God's law, nor can it do so. 8 Those controlled by the sinful nature cannot please God.

NOTE: Paul's thesis is that we are no longer under condemnation, at least those who are in Christ -- also further nullify inerrant views of universalism.  The law condemn us, which was good in the sense of helping us see our sin but it could not save us.  The sinful nature took the law of God and rebelled more, so that each of us are no different from Adam, who took God's one law and rebelled against it.  The law of the Spirit of life sets me free from the law of sin and death (a reference to the OT law).  I live according to a new law with the Holy Spirit (HS) living within me.  The HS gives me a new desire, a new heart, a new life, and peace with God.  I could not please God trying to live according the OT law, but I can please God by living according to the Spirit.  Jesus summed up the law of the Spirit when he told us to love God and to love others.  Naturally, there are many implications to those two commands.  And while we will fail, because we still own a sinful flesh, we will also change, and as we submit to the Spirit, we will become more and more like Christ.  Many today call themselves Christians but are not experiencing the life-changing power of Jesus Christ in their lives.  I don't know why that is so.  Maybe they don't really know my Savior, and only claim allegiance in word.  But to those who know God, their lives are naturally transformed by the knowledge of Christ.  They are not perfect, but none can deny that they are not changing into a better person with the passing of time.

QT 6 Oct 11, We represent Christ to a world who desperately needs him

1 Peter 2:1-5 (NIV) Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind. 2 Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, 3 now that you have tasted that the Lord is good.

4 As you come to him, the living Stone — rejected by men but chosen by God and precious to him— 5 you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.

NOTE: I am a living stone.  I'm part of a spiritual building.  I am a priest in the new covenant.  A priest is a mediator between God and man.  In the new covenant, all believers are part of the priesthood.  We have access to our Father because of Jesus' death.  We are mediators because we represent God to the world around us.  They do not have access to God because they do not have faith.  We can tell them about God.  We can appeal to God for them.  We can them how to have a relationship with God.  Paul calls us ambassadors for Christ.  As priests and ambassadors, many who carry the name of Christ, do a poor job of representing him.  At times, it would seem that God would be better off without many of his priests and ambassadors.  Father, forgive me for my failures to represent you to those around me.  Empower me to live in a manner that pleases you and rightly represents you to those around me who so desperately need you.

QT 4 Oct 11, Baptism identifies us with Christ, but it does not save us

Rom 6:5-10 (NIV) If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. 6 For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin— 7 because anyone who has died has been freed from sin.

8 Now if we died with Christ, we believe that we will also live with him. 9 For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. 10 The death he died, he died to sin once for all; but the life he lives, he lives to God.

NOTE: The first thing to note is the use of the word "if."  In other words, not everyone is united with him in his death, even though he died for the whole world.  But if we have been united -- in reference to our baptism in the previous verses, which is a public identification of our belief in Christ -- then we are also united with him in his resurrection.  Baptism does not save us or resurrect us, our faith in Christ' work does that.  Baptism is an outward declaration of what God has done inwardly.  And so, because we believed, our old self is crucified with him.  The purpose (vs 6) is to do away with our body of sin.  But the use of the word 'might' suggests that it is not immediate or necessarily assured.  And the phrase 'should no longer' tells us that we have a response in order to free ourselves from sin.  We cannot affect our ultimate salvation, but we can affect our lives on earth.  Our belief in Christ assures us that we will live with him and like him we no longer need to fear death.  But as for how his death affects our lives today, the next group of verses will show that we have a responsibility for our sanctification.  Belief saves us for all eternity, but how we live our lives now will have consequences today and tomorrow (and incidentally beyond death as well).

QT 3 Oct 11, Our recognition of our depravity helps us to appreciate God's Grace

Rom 6:1-4 (NIV) What shall we say, then? Shall we go on sinning so that grace may increase? 2 By no means! We died to sin; how can we live in it any longer? 3 Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? 4 We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.

Rom 5:20-21 (NIV)  The law was added so that the trespass might increase. But where sin increased, grace increased all the more, 21 so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.

NOTE: I think verse 6:1 is in response to repeated misunderstandings to Paul's teaching (as characterized in verses 5:20-21).  Paul is saying that the value of the OT law is in making us more aware of our problem, as defined in chapter 1 and 2, and that problem is sin.  As we understand the depth of our depravity and separation from God, we begin to truly understand the depth of God's grace.  More sin doesn't make for more grace, but our realization of our "more sin" is what allows us to truly understand God's gift of grace.  Our sin is what required Christ's death.  And we have identified with that death in baptism.  What's more, the symbol of baptism, not only highlights Christ's death for us, but also our future rising from the dead in which we hope.  The more I realize how far apart and separated I was from God, the more I can appreciate the immensity of God's grace.

QT 30 Sep 11, The law added sin so that we might see ourselves as sinners

Rom 5:20-21 (NIV) The law was added so that the trespass might increase. But where sin increased, grace increased all the more, 21 so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.

NOTE: It seems like a strange thing, to add the law so that sin would increase.  Why would God want sin to increase?  I think this is really evidence of God's mercy.  Our sin is what reveals to us our need for a savior.  The more evidence of sin, the more realization that we cannot be perfect before God.  Additionally, some things, like giving to God, coveting, filthy language, selfishness, and others, might not have been recognized as sin without the law, leaving the individual with a sense that they were not that bad after all.  The knowledge of our sin is a mercy to us.  Jesus' further definition of lust and murder, into our thought life and words, increased our understanding even more of the powerful influence of sin upon our life.  God does not desire sin--God desires that we see our sin.  And when we see our sin, that brings us to repentance and into a right relationship with God.

QT 28 Sep 11, The gift is not like the trespass

Rom 5:15a, 18-21 (NIV) But the gift is not like the trespass. . . .

18 Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. 19 For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.

20 The law was added so that the trespass might increase. But where sin increased, grace increased all the more, 21 so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.

NOTE: If taken out of context, verses 18 and 19 would argue for universalism.  The structure, key words, and verbs are all the same, with the exception of verb tense.  But verse 15 says that the gift is not like the trespass.  There is something distinctly different.  The difference is not in the cause and effect, i.e., one man's actions led to many men's consequence.  Because the parallelism argues for similarity in that sense.  No, I believe the gift is not like the trespass because the trespass infected us, although technically we all sinned, so we can't blame Adam.  But the gift is not like an infection.  It offers hope, but does not demand it.  Adam's sin demanded death of everyone.  And we earned it by our actions.  But grace is a gift, it is not earned, nor is it forced upon a person.  A gift can be rejected.  A gift gives a choice to the recipient.  The gift is not a wage as Rom 3:23 describes sin.  Finally, verse 21 concludes the section and clarifies the thought by the introduction of "grace might reign through righteousness."  Here the parallelism is broken just enough.  Verse 21 says that sin reigned in death but grace "might" reign through righteousness.  Not everyone is saved, only those who respond to the  gift of grace offered to them.  Why should anyone reject that gift?  Why do people reject God's rule over their lives now?  Man wants to be his own god, he does not want to submit to his creator.

QT 27 Sep 2011, Rob Bell is wrong, it is not true that all will be saved

Rom 5:15-17 (NIV) But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God's grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many! 16 Again, the gift of God is not like the result of the one man's sin: The judgment followed one sin and brought condemnation, but the gift followed many trespasses and brought justification. 17 For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God's abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ.

NOTE: There is some current thought in American evangelical circles, that all will be saved.  It is a variation of universalism, but is essentially the same.  Some of these verses might seem to support that idea, but there is just enough qualification to dismiss it.  Verse 15 uses "the many" to describe the result of Adam's trespass, and the result of Jesus's grace.  Verse 16 says "judgment followed one sin and brought condemnation" and in a parallel form says "the gift followed many trespasses and brought justification."  Here a slight differentiation is observed.  Judgment is for every single man, and is repeated elsewhere in scripture.  The gift, though, has to be accepted (by definition of the term gift).  Judgment is earned, i.e., the wages of sin is death.  But a gift is free and only realized when accepted or taken.  Verse 17 makes it even more clear when it says "death reigned through the one man," but "God's abundant provision of grace" to "those who receive."  In other words, all mankind is affected by death, but grace is only to those who receive it.  The parallelism is useful in comparison, but there is a difference in the population that is affected.  You don't get a choice about death (unless you never sin), but you do get a choice about receiving God's grace.  While it is not possible to not sin, one could argue that both have a choice attached.  We willfully disobeyed God--we chose to sin.  We willfully choose to receive God's gift.  Otherwise, unlike the new theology of the day, we will go to hell.

QT 25 Sep 11, We don't need the law to know we have sinne

Rom 5:12-13 (NIV) Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned— 13 for before the law was given, sin was in the world. But sin is not taken into account when there is no law.

NOTE: What does it mean that "sin is not taken into account when there is no law?" Paul has just concluded that sin was in the world, and that it had entered the world through one man. And that death came to all men, not just because of Adam's sin, but because each person sinned. So clearly it is taken into account. I think I see it. What happened to man was not their failure to obey the law. The law did not exist. Their punishment was strictly due to their sin prior to the law's definition of sin and consequences. So the law was not necessary to condemn man. What a person knew in his hearts was sufficient to condemn him. The only thing the law did was to add additional clarity to the idea of sin.

I don't need the law to know right and wrong. It helps, but I know in my heart most sin without the confirmation of the word. The word gives me insight and teaches me about things that I might not even think are sin. But for most things in my life, my conscience tells me where I have sinned.

QT 16 Sep 11, Abraham's faith was evidenced by a belief in creation and in raising the dead

Rom 4:17 (Complete Jewish Bible) Avraham is our father in God’s sight because he trusted God as the one who gives life to the dead and calls nonexistent things into existence.

NOTE: The scriptures point out two aspects of Abraham's faith.  One, he believed that God could give life to the dead.  He had a chance to prove that many years later in his life when God called him to a sacrifice at Mount Moriah.  He also believed that God could call nonexistent things into existence.  This is the very essence of creation.  How God created man can be debated, but Abraham could not deny that the very universe itself was created out of nothing.  Paul exalts Abrahams faith on these two points: God is our creator, and God raised Jesus to life as a precursor to everyone who believes.  Of course, with power to call into existence out of non-existence, there really is nothing too hard for God.  What is a miracle?  It is beyond all silliness, the simplest of things for God.  To the atheist, if God exists, the question of miracles are the least of their problems.  And yet there is a constant theme in scripture of amazing miracles.  But the real problem for the atheist remains, where did everything come from, and how could it be so incredibly complex?

QT 15 Sep 11, Legalism is a great danger to trust

Rom 4:13-14 (Complete Jewish Bible) For the promise to Avraham and his seed that he would inherit the world did not come through legalism but through the righteousness that trust produces. 14 For if the heirs are produced by legalism, then trust is pointless and the promise worthless.

NOTE: I like the way CJB translates theses verses.  The issue is legalism toward the OT law and it is contrary to trust.  In my opinion, it is not possible to live by faith (trust) and also live legalistically to the OT law.  I grant that a believer who is legalistic to the OT law may argue that his salvation is not dependent on the law, but that he proves his devotion to God by keeping the OT law.  There is a certain truth in that statement, since John 14:21 says something similar.  But how does one know that keeping the entire OT law is correct? And if you do not keep the entire law (which most adherents of that view don’t), why do you keep any of it?  If one can pick and choose how he shows his love for God, why can't he choose none of it (the OT law)?  But you might reply, what of the moral laws (although the OT Law makes not distinction itself)?  And I would agree, because Jesus himself taught those laws and they are what we count as the law of Christ (Gal 6:2) and the law of the spirit of life (Rom 8:2).  And so my focus is on what the NT teaches as law,  not what the OT says.  The OT provides principles and lessons to teach us (Rom 15:4).  But am I not under the burden of the OT law, I have taken on a lighter burden (Matt 11:28-30) of Jesus' commands, for his yoke is easy and his burden is light.

QT 14 Sep 11, Wavering in faith is exhibited by a lack of prayer

Rom 4:20-22 (NIV) Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, 21 being fully persuaded that God had power to do what he had promised. 22 This is why "it was credited to him as righteousness."

NOTE: There are a lot of good definitions for the word waver.  I think the one that most fits the usage here is "pause or hold back in uncertainty or unwillingness." Abraham was certain of God's word and he was willing to obey.  Consequently, he did not pause or hold back.  In applying this to our own lives, it can be difficult to find a promise of God that is specific to ourselves and our situation.  I'm not referring to moral commands of God, but to the larger will of God issues that are not a point (only one course of action) but are represented by a circle (many possible options none of which are sinful).  On the other hand, even within the circle of God's will, we are told not to worry, not to fear, to pray, and to act prudently.  These are things I can do without pause or holding back.  And in fact, my faith is shown by my willingness to obey God in these tasks.  So, if I am exercising faith, am I praying?  If not, I am wavering.  Am I worried or fearful about the future?  Then I am wavering.  Am I acting not planning and acting prudently?  Then I am also wavering.  The latter actions, planning and prudent decisions, are usually not where we struggle, but rather with the former actions, praying and trusting (not worrying or fearing).  Lord, forgive my for my wavering.  I am certain you know what my future holds and you will bring good out of it.

QT 13 Sep 11, Nothing we can do will ever merit salvation

Rom 4:13-15 (NIV) It was not through law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith. 14 For if those who live by law are heirs, faith has no value and the promise is worthless, 15 because law brings wrath. And where there is no law there is no transgression.

NOTE: Abraham was declared righteous long before he was circumcised and more than 400 years before the law was given.  It was with Abraham that God established the Abrahamic covenant which guaranteed that out of Abraham's seed, the entire world would be blessed.  Abraham was also declared righteous, not on the basis of anything he did, but on the basis of faith.  He believed in God and so God declares him righteous.  And as a result Abraham becomes a symbol for all people of how one gains righteousness before God--it is based only upon one's faith.  There still remains the issue of justice, the payment for sins, but Jesus would later satisfy God's judgment against sin by taking all of mankind's sin upon himself at the cross. 

There is a tendency in man to believe he has to earn something to claim it.  And most of the time, that is a right way to feel.  But when it comes to salvation and righteousness before God, it is not possible to earn it.  And the desire to earn it becomes the very barrier to achieving it.  To receive righteousness, we must come to God humbly and admit that there is nothing we can ever do to merit his favor to counteract the sins we have done.  The only answer is to humbly accept the free gift offered in faith, believing that God did all the work necessary for our salvation.  Oh how freeing, to be completely accepted and never to worry about where we stand.  Thank you God!