United with Christ: Rom 6:5

Of baptism, Paul writes, “Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life” (Romans 6:4). To this, Paul adds the promise, “For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection” (Romans 6:5). I have always understood this verse to mean that, if we have been baptized in Christ, then we have been united with him in his death and shall also be united with him in his resurrection. However, the Greek word used here for “united with” means to be planted together and to grow along with. Reading this verse this way, the promise becomes, “If we have been planted together with Christ and are growing beside him in his death, the so will we also be in his resurrection” (my translation). Being united with Christ in his death is not a one-time act, but a process which we must embrace daily in our lives.

This understanding of this verse is further supported in the surrounding context. First, in verse 5, the verb “have become” in the Greek is in the perfect tense, which indicates an action that happened in the past and whose effect is still felt today. Our baptism put us in the state of being united with Christ in his death, and we are to continue in that state even today. Secondly, in verse 11, where Paul says “Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus” (Romans 6:11), the verb to “consider yourselves” is in the present tense which, in the Greek, represents an ongoing action. We are to daily consider ourselves as dead to sin and alive to Christ. Furthermore, in writing to the Corinthians, Paul testifies, “I die daily” (1 Cor. 15:31).

In many ways, the Christian life is not a life of one-time events. Instead, it is a life that is to be lived in continual relationship with Christ. The Christian life is a life that daily embraces the process of death and resurrection by which we become more like Christ. Paul calls us to daily remember that we have been “crucified with Christ” (Gal. 2:20) and to learn to live, not according to our old way of life, but acceding to our new life in Christ. We are daily to experience the reality of the promise that, having died with Christ, we have been “freed from sin” (Rom. 6:7). As we live such a life, we will grow alongside Christ in both his death and his resurrection, and we will experiencing the freedom from sin and the power of that newness of life which his death, burial, and resurrection bring to us.

Growing in virtue: Rom 1:29-31

In describing those who are under the judgment of God, Paul writes that they are “full of envy, murder, strife, deceit, malice; they are gossips, slanderers,  haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, without understanding, untrustworthy, unloving, unmerciful” (Rom. 1:29-31). In verse 31, Paul uses two interesting Greek words that are here translated as “without understanding” and “untrustworthy.” In each case, Paul takes a common Greek noun and prepends it with a negation and the preposition “with” to mean “without.” Literally, Paul says that these people are without understanding and without trustfulness. It is not that they are not understanding or not trustful, but that they lack understanding and trust as virtues in their lives. There is a deficiency in their character when it comes to understanding and trust.

This reminds me of what Peter said, “make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love” (2 Peter 1:5-7). Salvation is not the end result in a person’s life. Rather, God intends that, as we walk with the Lord, we begin to add virtues to our life, virtues like understanding and trustfulness, as well as the other virtues mentioned here by Peter. Throughout our Christian life, we should be adding, nurturing, and maturing Christian virtues in our life. Our life is not to be static, but a dynamic life as we grow in God. Peter goes on to give a promise to those who pursue growth in their life, stating, “if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ” (2 Peter 1:8). Let us not remain children forever, lacking in virtue and abounding in vice. Rather, let us press on to maturity, adding virtues as we eradicate vice from our lives.

David Robison

An instrument or a vessel? Acts 9:9-16

After Paul’s encounter with the risen Christ on the road to Damascus, he was left blind and had to be led “by the hand” to the city. Paul remained In Damascus “three days without sight, and neither ate nor drank” (Acts 9:9). Finally, in a vision, the Lord appeared to a disciple named Ananias. The Lord told him to go to Paul and lay his hands on him “so that he might regain his sight” (Acts 9:12). However, Ananias balked at these words saying “Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem; and here he has authority from the chief priests to bind all who call on Your name” (Acts 9:13-14). However, the Lord responded, saying that Paul was “a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for My name’s sake” (Acts 9:15-16).

What is interesting in this verse is the Greek word translated here as “instrument.” This word is usually translated as “vessel.” The difference between these two translations of this one word is significant. An instrument is important because of what it can do, while a vessel is important because of what it contains. God was not looking to Paul for what he could do for the Kingdom; instead, he was looking to Paul as a vessel in which to carry his presence to the world. The same is true for us today. What we do is not nearly as important as whom we contain. This reminds me of what Paul said to the Corinthians, “But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves” (2 Cor. 4:7). The treasure is not the vessel but the contents which it carries.

In our lives, it is often tempting to compare ourselves with others. However, in comparing our selves with others, we often use the wrong measuring sticks for our comparison. Often, we compare ourselves by comparing our works or accomplishments with those of others. Alternatively, maybe, we compare our abilities with the abilities of others. Either way, when we use such measurements, we do not measure ourselves, and others, according to the wisdom of God. Instead, we ought to measure ourselves against people such as Ignatius, who was also called Theophorus, or “the God-bearer.” Are we carriers or bearers of God? If not, then what we do and accomplish will have little value without God’s presence dwelling within us. Let us strive, not to be someone, but to carry someone. Let us strive to be God bearers.

David Robison

Lessons from a Magician: Acts 8:9-24

In the book of Acts, Luke tells us of a man in Samaria named Simon who practiced magic and claimed “to be someone great” (Acts 8:9). All the people in Samaria gave attention to him, saying, “This man is what is called the Great Power of God” (Acts 8:10). However, when Peter and John arrived from Jerusalem, and when Simon saw them laying hands on people and the people receiving the Holy Spirit, he offered Peter money, asking, “Give this authority to me as well, so that everyone on whom I lay my hands may receive the Holy Spirit” (Acts 8:19). However, Peter rebuked him, saying, “May your silver perish with you, because you thought you could obtain the gift of God with money! You have no part or portion in this matter, for your heart is not right before God. Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you. For I see that you are in the gall of bitterness and in the bondage of iniquity” (Acts 8:20-23) To this, Simon responded by saying, “Pray to the Lord for me yourselves, so that nothing of what you have said may come upon me” (Acts 8:24).

Four things are of interest in this passage. First, while Simon had seen Phillip working “signs and great miracles” (Acts 8:13), it was not until he witnessed the Holy Spirit being imparted through the laying on of hands that he sought to buy such authority. From Simon’s perspective, the ability to impart the Holy Spirit was far more powerful than the ability to work miracles. Simon must have seen something remarkable when people received the Holy Spirit that was more impressive to him than seeing people being healed. The laying on of hands, and the prayer for the Holy Spirit, was answered by God with a manifestation that could easily be seen and recognized by those who observed it.

Second, the Greek word used when Peter spoke of Simon thinking he could buy the Holy Spirit, though it can be translated to think, it can also be translated as being customary or to be according to common usage. Simon was asking according to what he thought was customary to ask. However, his aim was far from the mark. One cannot live and operate in the Kingdom of God according to the custom and ways of the world. What works in the world is often at odds with how the Kingdom operates and how we are called to live in relationship with God and his people.

Third, the tense of the Greek word here translated “to buy” is in the middle voice, which means to buy or possess for oneself. Simon’s motives were not that he might have this authority for the benefit of others but rather that he might use if for his own purposes; that he might use it to increase his standing among the people of Samaria. Peter challenged him that he was thinking only of himself and not of others and, certainly, not of God.

Finally, Simon’s response to Peter was not repentance, but a deflection of responsibility. He responds, “[you-all] pray for me.” Simon asked others to do what he himself ought to have done. He asked others to beseech God, not for his forgiveness, but that the things spoke by Peter may not come upon him. Simon’s heart was not to repent, but simply to avoid punishment. We too, must be careful that, when responding to the conviction of God, we seek God with true repentance and not simply with a vailed attempt to avoid the consequences of our sins.

David Robison