Despite Backlash, Pastor Resolves to Spend 2014 as an Atheist

Despite Backlash, Pastor Resolves to Spend 2014 as an Atheist

Words for The Wise, Atonement

1 Peter 2

New International Version - UK (NIVUK)

2 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.

The living Stone and a chosen people

4 As you come to him, the living Stone – rejected by humans but chosen by God and precious to him – 5 you also, like living stones, are being built into a spiritual house[a] to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. 6 For in Scripture it says:

‘See, I lay a stone in Zion,

    a chosen and precious cornerstone,

and the one who trusts in him

    will never be put to shame.’[b]

7 Now to you who believe, this stone is precious. But to those who do not believe,

‘The stone the builders rejected

    has become the cornerstone,’[c]

8 and,

‘A stone that causes people to stumble

    and a rock that makes them fall.’[d]

They stumble because they disobey the message – which is also what they were destined for.

9 But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light. 10 Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.

Living godly lives in a pagan society

11 Dear friends, I urge you, as foreigners and exiles, to abstain from sinful desires, which wage war against your soul. 12 Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.

13 Submit yourselves for the Lord’s sake to every human authority: whether to the emperor, as the supreme authority, 14 or to governors, who are sent by him to punish those who do wrong and to commend those who do right. 15 For it is God’s will that by doing good you should silence the ignorant talk of foolish people. 16 Live as free people, but do not use your freedom as a cover-up for evil; live as God’s slaves. 17 Show proper respect to everyone, love the family of believers, fear God, honour the emperor.

18 Slaves, in reverent fear of God submit yourselves to your masters, not only to those who are good and considerate, but also to those who are harsh. 19 For it is commendable if someone bears up under the pain of unjust suffering because they are conscious of God. 20 But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God. 21 To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.

22 ‘He committed no sin,

    and no deceit was found in his mouth.’[e]

23 When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. 24 ‘He himself bore our sins’ in his body on the cross, so that we might die to sins and live for righteousness; ‘by his wounds you have been healed.’ 25 For ‘you were like sheep going astray,’[f] but now you have returned to the Shepherd and Overseer of your souls.

Footnotes:

1 Peter 2:5 Or into a temple of the Spirit

1 Peter 2:6 Isaiah 28:16

1 Peter 2:7 Psalm 118:22

1 Peter 2:8 Isaiah 8:14

1 Peter 2:22 Isaiah 53:9

1 Peter 2:25 Isaiah 53:4,5,6 (see Septuagint)

Dictionary of Bible Themes

6615 atonement, necessity and nature of

Scripture stresses the seriousness and reality of human sin, and that human beings are unable to atone for their own sins. In his grace, God provides a means by which the situation can be remedied.

Atonement is necessary because of human sinfulness

Atonement is necessary because sin cuts people off from God Isa 59:2 See also Isa 64:7; Eze 39:23; Hab 1:13; Jn 9:31

Atonement is necessary because sin provokes God’s wrath Eph 2:1-3 See also Ge 6:5-7; Ex 32:30-35; Ro 1:18-20; Ro 2:8

God’s gracious nature is the basis for atonement

Atonement is grounded in God’s reluctance to punish sinners Eze 18:32 See also Eze 33:11; 1Ti 2:1-4; 2Pe 3:9

Atonement is grounded in God’s readiness to forgive sin Ex 34:6-7 The punishment of subsequent generations makes God’s abhorrence of sin quite clear, but the extension of his love and forgiveness “to thousands” puts the emphasis in these verses on God’s grace and compassion. See also Ps 145:8; Da 9:9; Jnh 4:2

Atonement is grounded in God’s covenant love Nu 14:19 The Hebrew word for “great love” means God’s loving faithfulness to those within the covenant. See also Ps 25:6-7; Ps 103:8-12; Joel 2:13

God’s provision of atonement is a means of dealing with sin

Atonement through sacrifice Lev 9:7 See also Ex 30:10; Nu 15:22-26

God’s promised new covenant of forgiveness was fulfilled in Jesus Christ’s atoning death Heb 10:16-17 See also Jer 31:33-34; Mt 26:28; Heb 9:15; Heb 12:24

Images used to portray the at-one-ment, or restored relationship, between God and humanity

Atonement as forgiveness of sins Eph 1:7-8 See also Lev 19:22; Ac 13:38; Col 2:13-14

Atonement as cleansing and purification Lev 16:30 See also Isa 6:6-7; Tit 2:14; 1Jn 1:7; Rev 7:14

Atonement as reconciliation 2Co 5:19 See also Ro 5:9-11; Eph 2:14-16

Atonement as healing 1Pe 2:24 See also 2Ch 7:14; Ps 103:2-3; Isa 53:5

Atonement as God buying people back for himself Rev 5:9 See also Mt 20:28 pp Mk 10:45; Ac 20:28; 1Pe 1:18-19

Atonement as making holy: creating a relationship of consecrated nearness to God Heb 10:10 See also Col 1:22; Heb 13:12

Dictionary of Bible Themes

Buy The Dictionary of Bible Themes

6617 atonement, in NT

In dying for the sins of the world, Jesus Christ fulfilled and replaced the OT sacrificial system, so that all who believe in him are restored to fellowship with God. Christ is the true high priest, who finally liberates his people from the guilt of sin, by offering himself as the supreme sacrifice.

The atoning purpose of Jesus Christ’s death

Jesus Christ’s death on behalf of others Jn 10:11 See also Jn 10:14-18; 2Co 5:15; Heb 2:9; 1Jn 3:16

Jesus Christ’s atoning death for sin 1Co 15:3 See also Ro 4:25; Ro 8:3; Gal 1:4; 1Pe 3:18

The atoning significance of Jesus Christ’s death is expressed by references to his blood Ro 5:9; Rev 5:9 See also Eph 2:13; 1Pe 1:18-19; 1Jn 1:7; Rev 7:14

Jesus Christ’s atoning death is commemorated in the Lord’s Supper 1Co 11:23-25 See also Mt 26:26-28 pp Mk 14:22-24 pp Lk 22:19-20

Explanations of the atonement

Jesus Christ’s death as an atoning sacrifice Ro 3:25 See also 1Co 5:7; Eph 5:2; 1Jn 4:10; Rev 5:6

Jesus Christ’s atoning death as redemption Mk 10:45 pp Mt 20:28 See also Ac 20:28; Gal 3:13-14; Eph 1:7; Col 1:13-14

The atonement is effective because of Jesus Christ’s sinlessness

2Co 5:21 See also Heb 4:15; 1Pe 2:22-24; 1Jn 3:5

Jesus Christ’s death fulfils and replaces the Day of Atonement

Jesus Christ makes atonement as the new high priest Heb 7:26-28

Jesus Christ is the mediator of the new and better covenant Heb 8:6-7; Heb 9:15

Jesus Christ has made atonement in the true heavenly sanctuary Heb 8:1-2; Heb 9:24

Jesus Christ’s atoning blood brings effective cleansing Heb 9:12-14

Jesus Christ’s single sacrifice replaces the many required under the old covenant Heb 10:11-14

Access to the heavenly sanctuary is now open Heb 10:19-20

By dying with Christ, believers are released from this age into the life of the age to come

Ro 6:1-7 See also Ro 7:4-6; Gal 2:19-20; Gal 6:14; Eph 2:6-7; Col 2:11-13

God the Father and the atoning death of his Son

God’s sending of his Son to make atonement 1Jn 4:14 See also Jn 3:16; Ro 8:32; 2Co 5:18; Gal 4:4-5

God’s grace displayed in making atonement for the ungodly Eph 2:4-5 See also Ro 5:6-8; Eph 2:8-9; Tit 3:4-5

The worldwide scope of Jesus Christ’s atoning death

1Jn 2:2 See also Jn 1:29; 2Co 5:19; 1Ti 2:5

The appropriate response to the atonement

The response of repentance Ac 3:19 See also Ac 2:38; Ac 17:30; Ac 20:21

The response of faith Ac 10:43 See also Jn 3:14-15; Ac 16:31; Ro 3:22; Gal 2:16

The response of baptism Ac 22:16 See also Ac 2:38; 1Pe 3:21

1 Timothy 1 New International Version - UK (NIVUK), Words for the Wise, False Doctrines and False Teachers

1 Paul, an apostle of Christ Jesus by the command of God our Saviour and of Christ Jesus our hope,

2 To Timothy my true son in the faith:

Grace, mercy and peace from God the Father and Christ Jesus our Lord.

Timothy charged to oppose false teachers

3 As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain people not to teach false doctrines any longer 4 or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God’s work – which is by faith. 5 The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith. 6 Some have departed from these and have turned to meaningless talk. 7 They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm.

8 We know that the law is good if one uses it properly. 9 We also know that the law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious, for those who kill their fathers or mothers, for murderers, 10 for the sexually immoral, for those practising homosexuality, for slave traders and liars and perjurers – and for whatever else is contrary to the sound doctrine 11 that conforms to the gospel concerning the glory of the blessed God, which he entrusted to me.

The Lord’s grace to Paul

12 I thank Christ Jesus our Lord, who has given me strength, that he considered me trustworthy, appointing me to his service. 13 Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. 14 The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus.

15 Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners – of whom I am the worst. 16 But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his immense patience as an example for those who would believe in him and receive eternal life. 17 Now to the King eternal, immortal, invisible, the only God, be honour and glory for ever and ever. Amen.

The charge to Timothy renewed

18 Timothy, my son, I am giving you this command in keeping with the prophecies once made about you, so that by recalling them you may fight the battle well, 19 holding on to faith and a good conscience, which some have rejected and so have suffered shipwreck with regard to the faith. 20 Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme

Opposing False Teachers (1:3-5) The IVP New Testament Commentary Series

The responsibility of opposing error in the church falls mainly to Christian leaders. So in Ephesus it fell to Timothy. At the time Paul wrote, he planned to visit again (or return) soon (3:14; see introduction). He had already invested a great deal of time and effort in building this church, and he was quite concerned about recent developments there (Acts 18:19-21; 18:24—20:1). Ephesus was a city located on the western coast of Asia Minor (modern Turkey). It was famed for its cult and temple dedicated to the worship of Artemis, around which a good deal of the city's commercial interests revolved. It also had a large Jewish colony. Ephesus presented the gospel with a formidable challenge in that it was a center of pagan worship. From its inception here (see Acts 19) the church was very much in the public eye.

The IVP New Testament Commentary Series

False Doctrine (1:3)

Paul learned that certain men within the church were teaching false doctrines. Their probable position as leaders or elders in the church (see introduction and note) called for immediate action. Timothy was to command these individuals not only to stop teaching false doctrine but also to put an end to their speculative system of interpretation.

False doctrines literally means "different doctrines" (compare 6:3), those that diverged from the accepted teaching of the Old Testament, Christ and the apostles. The little we know of the specific content of these teachers' doctrine suggests that its central feature was a misunderstanding about the resurrection of believers (2 Tim 2:18). Perhaps due to some confusion over the Pauline teaching that believers even now participate in the death and resurrection of Christ (Rom 6:4-5, 8; 2 Tim 2:11), they believed and taught that the resurrection of believers had already occurred in a spiritual sense (see further 2 Tim 1:5 and introduction).

That such a mistake could be made may seem strange to us. But the fervency of the first-generation church's hope of Christ's return and certain carryovers from the pagan religions out of which believers came (see comment on 2 Tim 1:5) could have led some to the conclusion that all of salvation's blessings were to be experienced now. A modern parallel is what we might describe as Christian triumphalism (or the "health and wealth" gospel), which tends to present the Christian message as the quick solution to all of life's problems. The same basic mistake seems to be involved. In any case, the heretics' special insight into spiritual matters, which they termed "knowledge" (6:20), also had ethical implications, as allusions to their asceticism would suggest (4:3).

IVP New Testament Commentaries are made available by the generosity of InterVarsity Press.

4The False Teachers (1:6-7)

As Paul's analysis of the situation continues, he uses language that expresses regret and irony to describe these disguised "wolves." There is more to false teachers than false doctrine.

First, they have lost their spiritual bearings. They have wandered (v. 6)—an image of slow but steady movement away from some point. Perhaps in the beginning these teachers only drifted aimlessly. But as they hardened in their disbelief and became argumentative in their attempts to convince others of their views, their lives came to be characterized not by love but by controversy, impure hearts and ineffective consciences. They have wandered from the faith.

Second, they speak and teach foolishness (v. 6). Having left the faith and diverged from the standard of approved teaching, their doctrines and discussions are meaningless talk, devoid of truth (6:4-5). In choosing the word he does, Paul places their doctrine into the category of idolatry and paganism (compare Acts 14:15; 1 Pet 1:18).

Third, verse 7 reveals that they claim authority for their teaching. Teachers of the law, a title given to the rabbis (Lk 5:17; Acts 5:34), were regarded as the authoritative interpreters of Scripture. These enthusiasts were not interested in simply offering their ideas for consideration. Rather, they "taught" them as God's message and expected them to be received.

Finally, Paul's description of their "confidence" implies in this context stubbornness, a refusal to be denied. We might say they are dogmatic, which (along with the claim to authority) Paul regards with irony, since they have no real understanding of the matters they teach. Error, the claim to authority and dogmatic insecurity make a deadly combination to be sure, especially if these heretics began from positions of leadership in the church, as may well have been the case.

These characteristics make a timeless portrait of the false teacher. Doctrinal subtleties, special interpretation, spurious claims to authority, controversy and dogmatism ought to make God's people suspicious. At the same time, evidence of these same tendencies in our own lives ought to cause alarms to go off. From the human perspective, it is often a deeply rooted, though sometimes well-concealed, insecurity that drives one to take the lead in a heretical movement. We would do well to ask ourselves whether stubborn dogmatism that takes us beyond discussion to argument and anger is not motivated by such a fear. No rigid doctrinal structure can dispel this fear. An awareness of God's permanent love for us is integral to the solution, though there may be other elements that only skilled counseling can help us address. Then, while a desire to learn the deep truths of God's Word is commendable, if this leads us to embrace arcane views that run counter to the main lines of biblical teaching, we are headed for trouble. The remedy is not to stop thinking, for there is much yet to be discovered. However, theological investigation must be done in dialogue with the church. The individual needs the balance and testing that discussion with other mature believers will provide.

The Testimony of a Faithful Teacher (1:12-17) 

After mentioning his reception of the gospel, Paul continues in verses 12-17 to reminisce about his calling out of sin into Christ's service. He presents himself as a model for Timothy, other church leaders and all believers to follow (see v. 16). He also presents himself as the antithesis of the false teacher, as the stress on "faithfulness" and repetition of "faith" words in verses 12-16 indicate. As this testimony unfolds, Paul reveals several essential qualities to be found in the Christian, which the leader/teacher must exemplify.

Committed to the Gospel and God's Plan of Salvation (1:15-16)

With the turn in thought that occurs at this point, Paul continues his contrast of the faithful teacher and the false teacher. In teaching false doctrine, the false teachers are diverging from the authorized gospel and God's plan of redemption (1:4). In contrast, the faithful teacher will follow Paul in fully affirming God's plan.

First, at the center of this plan is the gospel message. Paul was fully convinced of its reliability. He signals his commitment and calls others to do likewise with a formula, Here is a trustworthy saying that deserves full acceptance, and a succinct statement of the gospel, Christ Jesus came into the world to save sinners. As he clearly states here, the basis of salvation is the historical ministry of Christ. As he has stated elsewhere (1 Cor 1:18-31; 2 Tim 1:10), this "ministry," executed in the past (Christ came), continues in the present day to be effective in the preaching of the gospel. This is God's plan: salvation is linked solely to Christ and the message about him. Commitment to anything but the apostolic gospel is heresy.

Second, God's redemptive plan is imperturbable, as Paul's own experience taught him. It reaches to the depths of depravity. Paul's self-confessed pre-Christian history (as the worst of sinners [v. 15], a reference to his persecution of Christians [v. 13; compare Gal 1:13]) made him, ironically, the perfect illustration of the effectiveness of the gospel, the boundless grace of God and the inexhaustible patience of Christ (v. 16).

Third, the readers are reminded that salvation requires "belief" in Christ (v. 16). Furthermore, Paul's language (believe on him) indicates that he means personal faith in Christ, not simply adherence to a dogma. In order for this kind of belief to occur, the gospel must be kept pure.

Finally, the ultimate goal of the plan of salvation is eternal life (v. 16; compare 4:8; 6:12, 19; 2 Tim 1:10; Tit 1:2; 3:7). Paul's connection of ideas makes it clear that the believer's personal faith in Christ is the necessary stepping-stone to the ultimate goal of eternal life. It is this plan of salvation that Paul's life verified.

Most of us would be reluctant to do what Paul has done here. We are certainly no match for the apostle. But humility aside, each Christian's spiritual history is filled with poignant reminders of God's grace and mercy. While it will not do to live in that past, from time to time we must take our bearings from it as we move forward on a path that may not be clear. Paul's testimony of his personal encounter with Christ demonstrated the power of the approved gospel. Paul knew in his heart and was fully convinced that this message was true. And it is essential that every Christian share this conviction borne out of experience. We must remember, however, that this proof cannot be based solely on a mystical encounter with God; it must be backed up by a changed life (v. 14). Could the false teachers with their version of the gospel make the same claims as Paul? No! God's salvation plan is linked solely to the Christian gospel. It requires faith and produces a new manner of life.

IVP New Testament Commentaries are made available by the generosity of InterVarsity Press.

Manchester United 1 Swansea 2: Late Bony header sends Reds crashing out of the cup

PUBLISHED: 18:22, 5 January 2014 | UPDATED: 18:24, 5 January 2014

 
 
 

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Wilfried Bony's late header condemned 10-man Manchester United to their second straight home defeat and put Swansea through to the fourth round of the FA Cup.

Bony struck in the 90th minute with a header from Wayne Routledge's cross, shortly after United defender Fabio had been shown a straight red card for a high tackle on Jose Canas.

Winner: Wilfried Bony's late header put Swansea through to the fourth round at Old Trafford

Leveller: Hernandez wheels away in celebration after equalising early on at Old Trafford

Match facts

Man Utd: Lindegaard, Smalling, Ferdinand (Fabio 76), Evans, Buttner, Valencia (Januzaj 63), Fletcher, Cleverley, Kagawa, Welbeck, Hernandez.

Subs: De Gea, Anderson, Giggs, Carrick, Zaha.

Sent off: Fabio.

Goal: Hernandez 16.

Swansea: Tremmel, Tiendalli, Amat, Chico, Taylor, Britton, De Guzman (Vazquez 85), Pozuelo, Shelvey (Canas 64), Routledge, Bony.

Subs: Williams, Cornell, Rangel, Ben Davies, Donnelly.

Booked: Amat, Chico, Tiendalli.

Goal: Routledge 12.

Routledge had put Swansea ahead in the first-half, before Javier Hernandez equalised shortly after.

Swansea will have to travel to either Birmingham, Bristol Rovers or Crawley Town in the fourth round of the competition.

More to follow...

Slot: Hernandez, who is accustomed to slotting in the attack for cup games, tucks the ball home from close range

Lead: Routledge put Swansea ahead early on to continue United's worries at Old Trafford

Over the top:Routledge lobs Anders Lindegaard to open the scoring in the third round tie

Side to side: Manchester United's Chris Smalling (L) is watched closely by Wayne Routledge

Upside down: Manchester United's Danny Welbeck takes a tumble during the first-half

Swansea's explosive mood ended in Routledge giving them visitors the lead early on - see more from our fantastic Match Zone service here

Back in the fold: Manchester United's Darren Fletcher (left) crosses the ball Jordi Amat

The boss: United manager David Moyes signs autographs for fans before the match

Not your's: Swansea's Wayne Routledge shields the ball from United defender Chris Smalling

No space: Manchester United's Shinji Kagawa (centre) is chased by Jonathan De Guzman and Chico Flores

Read more: http://www.dailymail.co.uk/sport/football/article-2534083/Manchester-United-1-Swansea-2-Match-report.html#ixzz2pYDIxfYl
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