The Smell of Christ
In his death, Christ endured God’s wrath against our sin. Jesus carried out the full sentence, with no reprieve. This was a costly sacrifice, one that cost Jesus everything. And God accepted it. On that day there was no smoke that curled into the sky, yet Christ’s gift rose to heaven as a most pleasing fragrance. Breathe it in: this is the glorious gospel.
Certain smells we love.
Wood smoke in a campground on a summer evening. The smell of freshly baked bread. These are pleasing smells to us, happy and calming.
What kind of smell does God like? Ephesians 5:2 says that when Jesus gave himself for us, this was
a fragrant offering and sacrifice to God.
Christ’s death was like a smell that God breathed in deeply and which gave him joy.
Now, Jesus’s dying, his blood being poured on the ground, probably didn’t have much of an odour—and if it did, it probably wasn’t that pleasant. To understand this “fragrant offering,” we turn to Leviticus. It describes the many kinds of offerings that God invited from his people. They would bring into the LORD’s presence a gift of grain, a measure of oil, or a choice animal.
A sacrifice like this was meaningful. For it was costly, highly prized by the person worshiping. This is why they brought flour that was finely ground—high quality stuff—or an unblemished animal. Or even the very first products you’d collected in the harvest, the part of the crop that you’d be most inclined to keep for yourself after all your hard work—yet you gave it away. Sacrifices come at a price.
More important than the cost of the sacrifice was the spirit of the person who brought it. These gifts were a way of saying to God that they were thankful for his gifts, or sorry for sins, or that they needed his help in a season of trouble.
Point is, the person sacrificing had to bring it with his whole heart.
Whenever a sacrifice was placed on the coals of the altar, the smell of burning went up to heaven. Imagine the aroma of burning animal flesh or burning incense. Leviticus says that such an offering would ascend “as a sweet aroma to the LORD.”
God doesn’t have a physical nose on a physical face. But it meant that a sacrifice was pleasing and acceptable. To him, this sacrifice gave off a good smell because the relationship was right, because
God knew that the worshiper’s heart was loyal.
Through all the centuries of Old Testament worship, there was never an offering that got a 10/10.
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Pastoral Accommodation of Same-Sex Relationships
Pressure from the surrounding culture may push some evangelicals to seek to accommodate professing Christians in same-sex relationships as members of the body of Christ. Yet the explicit teaching of this text, penned by the inspired Apostle Paul, closes the door to pastoral accommodation.
Introduction
With increasing pressure from the culture to revise the traditional moral disapproval of same-sex relations, evangelicals are wrestling with how the church ought to treat same-sex attracted Christians. A shift toward greater openness is taking place among some evangelical churches committed to the authority of Scripture as the only infallible rule of doctrine and life. A small but growing number of evangelical pastors and congregations have shifted from holding that same-sex activity is irreconcilable with commitment to Christ to allowing committed same-sex relationships within their membership.[1]
It remains to be seen how these evangelicals will answer further questions, such as whether same-sex relationships can be blessed as a “marriage” by the church and whether such individuals are eligible for ordained office in the church. Progressive evangelical churches could accept them as members, but hold the line there and reject gay ordination and same-sex wedding ceremonies. Presumably, if they wish to remain Bible-believing evangelicals, they would still want to maintain that same-sex relationships fall short of God’s creation ideal for sexuality and cannot be called “marriage” as the Bible defines it—a male-female one-flesh union. They would thus be pastorally accommodating same-sex relationships rather than treating them as true marriages fully blessed by God and endorsed by the church.
The best example of an evangelical holding this position is Lewis B. Smedes (1921–2002), who was a minister in the Christian Reformed Church and a professor of ethics at Fuller Theological Seminary. In Sex for Christians (1976), Smedes outlined a three-step discernment process for the same-sex attracted Christian. Step one is self-knowledge, meaning that the homosexual person must face the abnormality of having a same-sex orientation and refuse to blame themselves for this unchosen condition. Step two is hope—they should believe that change (from being homosexual to being heterosexual) is possible and seek it. But for those who have sought change and could not find it, there is a third step, which Smedes labels “accommodation.” The third step has two sub-steps. Step 3a is to consider whether the homosexual person is called to celibacy. For those who cannot manage celibacy, we come finally to Step 3b, and that is what Smedes calls “optimum homosexual morality,” which he describes as follows:
What morality is left for the homosexual who finally…can manage neither change nor celibacy? He ought, in this tragic situation, to develop the best ethical conditions in which to live out his sexual life…. To develop a morality for the homosexual life is not to accept homosexual practices as morally commendable. It is, however, to recognize that the optimum moral life within a deplorable situation is preferable to a life of sexual chaos…Here, as in few other situations, the church is called on to set creative compassion in the vanguard of moral law…It cannot fulfill its ministry simply by demanding chastity…. The agonizing question that faces pastors of homosexual people comes when the homosexual has found it impossible to be celibate. What does the church do? Does it drop its compassionate embrace and send him on his reprobate way?…. Or does it, in the face of a life unacceptable to the church, quietly urge the optimum moral life within his sexually abnormal practice?[2]
Smedes recognizes that each church community will have to answer these questions for itself, but he himself leans toward urging the optimum moral life within sexually abnormal practice. He is more explicit in “Second Thoughts” in the 1994 revised edition of Sex for Christians. While continuing to affirm that “the Creator intended the human family to flourish through heterosexual love,” Smedes nonetheless believes that “God prefers homosexual people to live in committed and faithful monogamous relationships when they cannot change their condition and do not have the gift to be celibate.”[3]
This is the pastoral accommodation approach to homosexuality. Accomodation is not affirmation. Those adopting this position do not endorse homosexuality as positively good and intended by the Creator. They acknowledge that homosexuality is a result of the fall. They also generally refrain from speaking of “same-sex marriage.” They want the church to uphold the creation ordinance of opposite-sex marriage and the church’s traditional sexual ethic. But they also want the church to be pastorally sensitive, adopting a compassionate embrace rather than driving such people away from the church.
As attractive as such an approach may be to some, it runs up against a major hurdle: the apparent teaching of Paul in 1 Corinthians 6:9–11:
Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. (ESV, emphasis added)[4]
Verses 9–10 are in the literary form of a vice list,[5] and one of the vices is the practice of homosexuality. Paul’s teaching seems fairly clear: those who persistently practice these vices, including the practice of homosexuality, are the unrighteous, and the unrighteous are excluded from the kingdom of God. Paul states that among the membership of the church of Corinth there were those who had formerly been such sexually immoral people, but he says they are not such any more. They had repented and received cleansing and forgiveness in Christ. The implication is that such people would be excluded as long as they do not repent. This would seem to rule out pastoral accommodation of same-sex relationships. The purpose of this article is to engage in a careful exegesis of this paragraph and its immediate context (1 Cor 5–6) to see if that is in fact Paul’s teaching.
The Context: 1 Corinthians 1–6
Paul begins his first letter to the Corinthians by addressing factionalism (chs. 1–4). The church was divided based on different understandings of “wisdom” (σοφία). David Garland convincingly argues that some of the Corinthians had imbibed values from the surrounding culture that were antithetical to the message of the cross—striving for power, honor, prestige, status, and fleshly wisdom. In response, Paul shows how the wisdom of the cross annihilates all pride and leaves no room for factions based on following one supposed wise man over another.[6]
Then in chapters 5–6, Paul turns to the topic of church discipline and rebukes the Corinthian Christians for their failure to act as wise men who judge those inside the church. They claim to be wise and yet their toleration of grave immorality in their midst shows the hollowness of their claim. Already in 1 Corinthians 4, Paul sees the Corinthians as being “puffed up” with spiritual pride (4:6, 18–19). When he turns to the discussion of the church’s toleration of an egregious case of incest (a Christian man in a sexual relationship with his father’s wife), Paul uses this obvious moral failure on the part of the church to puncture their pride, “And you are arrogant (πεφυσιωμένοι)! Ought you not rather to mourn?” (5:2), and then again a few verses later, “Your boasting (καύχημα) is not good” (5:6).
First Corinthians 5:1–6:20 forms a unit that can be subdivided as follows:5:1–13: Call to exercise church discipline in a case of incest
6:1–8: Rebuke of brothers taking each other to court
6:9–11: Don’t you know that the unrighteous will not inherit?
6:12–20: Flee from sexual immoralityThe theme of sexual immorality is clearly found in sections a, c, and d. Commentators have puzzled over how section b (Paul’s rebuke of brothers suing each other in the secular courts) fits in the surrounding context. Some have suggested that the lawsuits had to do with sexual offenses, perhaps related directly to the incest case of the previous chapter. But this is unlikely, given that Paul thinks those bringing the lawsuits should simply accept being wronged (6:7), counsel he would be unlikely to give if the lawsuits concerned sexual offenses. How, then, does this section on lawsuits fit in? Garland argues that in these two chapters Paul cites three appalling moral failures—the church’s toleration of an egregious case of incest; brothers taking each other to court; and Christians visiting prostitutes—to puncture the Corinthians’ pride in their supposed wisdom and spiritual superiority.[7]
Lexical Semantics of Select Items in the Vice List (1 Cor 6:9–10)
We have looked briefly at the context. We now turn to examine select items in the vice list. The vice list contains ten sins, but most of them (idolaters, adulterers, thieves, the greedy, drunkards, revilers, swindlers) are not very controversial and not directly relevant for this article. However, the lexical semantics of three of the sin words—πόρνοι, μαλακοί, and ἀρσενοκοῖται—demands particular attention if we are to answer the theological question motivating this article.πόρνοι | “the sexually immoral”
πόρνος, ὁ: one who practices sexual immorality, fornicator[8]
It is believed that the words in the πορν- group were derived from the verb πέρνημι, which means “to sell, to traffic,” and which was particularly used in reference to slaves, both male and female, who were often sold to be used for sex.[9] In extra-biblical Greek, this word-group had a narrow application: a πόρνη was a female prostitute, πορνεύω was the verb for prostituting oneself, the abstract noun πορνεία denoted the practice of prostitution, a πορνεῖον was a brothel, πορνογενής meant to be born of a prostitute, and so on.[10]
In the Septuagint, πορν- terms were used to render the Hebrew verb זָנָה (“have illicit intercourse”) and its cognates, זוֹנָה (“prostitute”), תַזְנוּת (“prostitution, promiscuity”), זְנוּנִים (“prostitution”), and זְנוּת (“prostitution”). In addition to the use of such terms to refer to sexual immorality and prostitution, the terms were applied metaphorically to Israel’s spiritual unfaithfulness, which the prophets deemed a whoring after gods other than Israel’s true spiritual husband, YHWH. Kyle Harper makes an important observation about how this metaphorical application influenced the gender dynamics of the term:
The metaphorical sense of זנה as idolatry would decisively influence the development of Greek πορνεία. The metaphorical meaning allowed spiritual fornication to be used with acts of male commission. This semantic extension reversed the gender dynamics that are inherent in the primary sense of זנה. In Hosea we first see men committing fornication, albeit of the religious variety (Hos 4:18; cf. Num 25:1; Jer 13:27; Ezek 43:7-9). In Second Temple Judaism, this reversal would feed back into the sexual sense of the term, so that sexual fornication became an act that men could commit.[11]
As a rule, the LXX used πορν- words to render the Hebrew זנה words. Although in extra-biblical Greek, πορν- referred to prostitution and therefore as primarily a female sin, in the LXX and in subsequent Greek-speaking Hellenistic Jewish literature the πορν- word-group underwent semantic expansion to cover all forms of sexual immorality (although πόρνη retained its original meaning, “prostitute”).[12] There are different kinds of πορνεία. This is supported by two locutions in the nearby context of our passage: “sexual immorality of such a kind (τοιαύτη πορνεία)” (1 Cor 5:1), implying that there are other kinds; and “because of sexual immoralities (διὰ τὰς πορνείας)” (1 Cor 7:2), which implies either multiple instances or multiple kinds of sexual immorality. In Greek-speaking Hellenistic Judaism, πορνεία is any sex outside of marriage. The term πορνεία was not restricted to heterosexual activity between two unmarried people (what we would call “fornication” today), although it certainly included it.[13] Any sexual encounter or relationship that does not occur within the holy bond of marriage can be called πορνεία, including incest (T. Reuben 1:6),[14] adultery (Sirach 23:22–23; T. Reuben 4:8; T. Joseph 3:8; cf. Matt 5:32; 19:9),[15] and same-sex relations (T. Benj. 9:1).
Focusing on Paul’s usage in 1 Corinthians 6:9, πόρνοι means those who engage in sexual immorality. It is indisputable that πορνεία in Paul does not mean “prostitution” but sexual immorality, specifically incest (5:1). A few verses later (5:9–11), Paul uses the cognate word πόρνος three times: “I wrote to you in my letter not to associate with πόρνοι—not at all meaning the πόρνοι of this world.” Paul’s usage of πόρνος is consistent with its meaning in all of its occurrences in the NT, where it uniformly means “sexually immoral person.”[16]The main lexica of New Testament Greek gloss πόρνος as “one who practices or engages in sexual immorality.”[17] This is reflected in several modern English versions, which render πόρνοι in 1 Corinthians 6:9 as “the sexually immoral” (NIV, ESV) or “sexually immoral people” (CSB).
Words based on the πορν- stem (πόρνος, πορνεία, and πορνεύω) have undergone semantic expansion in Greek-speaking Hellenistic Judaism from their narrow extra-biblical usage in secular Greek, where the words had to do with prostitution, to a much broader meaning, sexual immorality in general.[18] The term πορνεία means any illicit sex, that is, sex outside of marriage, and embraces a number of specific types of immorality.[19]μαλακοί and ἀρσενοκοῖται | “men who have sex with men”
μαλακός: pertaining to being passive in a same-sex relationship
ἀρσενοκοίτης, ὁ: a male who engages in sexual activity with a person of his own sex[20]
These two words have understandably been the subject of much debate. Revisionists have put forward several alternative interpretations, arguing that the terms denote any number of things other than same-sex practice, such as “masturbation,” “male prostitution,” “economic exploitation using sex,” or “non-mutual, abusive pederasty.” All these revisionist theories have been refuted by scholars like David F. Wright and Robert Gagnon.[21] The most authoritative lexicon, BDAG, supports taking the terms as straightforward references to same-sex activity and gives no support to revisionist readings.
The adjective μαλακός has a semantic range that begins with non-sexual meanings such as “soft” in the literal sense (e.g., soft clothing, soft pillows, soft skin). Extending beyond the literal usage, the term can also mean “effeminate,” and then even beyond that “passive in same-sex relations.” In this last case, it refers to a man who by dress and makeup seeks to present as a female for the purpose of functioning as the passive partner in same-sex relations. In extra-biblical Greek, the term and its cognates refer specifically to the passive partner in a male-male sexual relationship.[22] That is clearly what Paul intends here.
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Zeal and Knowledge
As with all cults, we did not “rightly divide” the Word of God. We took things literally where we shouldn’t have. Our main sticking point was the Second Commandment which warns about not making any graven images. We figured it meant what it said – or what we thought it said. We believed it meant no pictures of any kind – no art, no symbols, no illustrations, no photographs, no drawings, no images – zippo.
The balanced Christian life:
What should believers major in: zeal or knowledge? If you know anything about me, you will know that I see this as a clear example of a false dilemma. That is, it is not to be a case of either/or but both/and. We should seek to have zeal AND we should seek to have knowledge. One without the other just does not cut it for the Christian.
Many believers have plenty of knowledge, but they lack any real zeal for God. Head knowledge alone without passion, and life, and the Spirit is not what God is looking for. But the other error is just as bad. Many believers have plenty of zeal, but they have little sound knowledge or understanding of biblical truth and doctrine. They in fact often play down knowledge altogether.
Cults of course thrive on the latter – members often have zeal and passion and commitment, but they are woefully ignorant of basic Bible teaching. They may be really off on doctrine, and will often be told they should not think for themselves, but just go along with whatever their leader tells them.
I know this from first-hand experience, having been in a cult myself long ago. We sure had lots of zeal, but we sure had a lot of dumb ideas as well. In my four-part article discussing my Christian conversion I wrote about some of these weird things we did and believed. As I wrote:
One, a bad interpretation of Scripture – specifically a passage like 2 Corinthians 5:7 which says “we walk by faith, not by sight” – led to some radical first steps. This text obviously meant we see by faith and walk in the Spirit, and need not worry about mere physical sight. So my first task was to take a hammer or a rock and smash my glasses to bits. That I promptly did, and I spent the next five months or so stumbling around the mountains of New Mexico, even getting lost once or twice.
You see I have long had terrible eyesight, so this certainly was jumping in the deep end on day one – a real step of faith indeed. But I was ready to do anything in my newfound faith, and so this seemed reasonable to me at the time.
Two, given the hippy/Indian/cult nature of this group, we often got back to nature in more ways than one – including running around with no clothes on, at least on our own land – which got us in trouble with the New Mexico police on more than one occasion, including stints in jail.
Related to this, we reminded folks that Galatians 5:16 tells us that we walk in the Spirit, not in the flesh. That was our explanation when asked why we walked around shoeless in the ice and snow for example.
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Love and Truth: Do We Sacrifice One for the Other? (2 John)
Written by R. Fowler White |
Friday, January 27, 2023
Let those entrusted with the “ministry of the keys” in Christ’s church (cf. Matt 16:19) be careful to protect those in their charge. Just as they examine prospective members and officers of a congregation, so let them also examine itinerants such as missionaries and guest speakers. Let them also carefully counsel individual families on their response to itinerant heretics lest their homes become a snare of the devil. Why do this? Because Christians are devoted both to love and to truth. In other words, authentic Christian love means always protecting ourselves and others against false teachers and their teachings.In Scripture, Christians are called to devote themselves both to truth and to love. But can we pursue one without sacrificing the other? To get the bottom of this question, it helps us to reflect on John’s second letter. For our purposes here, we’ll understand the sender, the Elder, to be the Apostle John and the recipients, the elect lady and her children, to be a congregation and its members (as a whole and in its parts) or perhaps a mother church and the congregations born (planted) out of it.
The letter’s opening (2Jn 1-3) stands out for the way John describes the recipients’ relationship to himself and to others. First, he indicates how the recipients are related to him: whom I love in [the] truth. John most probably means that his love for them is not merely sincere, but is consistent with and required by God’s revealed truth. It is a love based in the truth they share. In fact, he will confirm this in 2Jn 7, 9. Second, he describes in a most striking way how the recipients are related to others: all who know the truth love the elect lady and her children in [the] truth. And why is this the case? He tells us: because of the truth that abides in us and will be with us forever (2Jn 2). In other words, they were bound in love because they were bound in truth. The love they shared was based in the truth they shared. After expressing his gratitude that these believers were living according to the truth despite opposition (2Jn 4), John takes up his exhortation in 2Jn 5-11.
John is careful to start off his appeal by establishing the link between truth and love. Basically, he says, “live your lives in keeping with love, just as y’all are living your lives in keeping with truth” (2Jn 5). Commitment to truth will bear fruit in commitment to love, and devotion to love will bear fruit in devotion to truth. Before moving on, John emphasizes, as he does elsewhere, that this duty to love is not new, novel, innovative, or even original with the Apostle himself. It’s the same obligation we’ve heard from the beginning. Whether we’re talking about the teaching of Jesus during His earthly ministry (Jn 13:34), the code of Moses at Sinai (Lev 19:18), or a duty binding even on Adam and his children (1Jn 3:11-12), our duty to love is a longstanding responsibility.
After John briefly reminds us of our duty to love, he states his reason for recalling that duty: For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh.
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