|
DO NOT BE CARRIED AWAY BY VARIED AND
STRANGE TEACHINGS: didachais poikilais kai xenais me parapherethe (2PPPM):
(Matthew 24:4,24; Acts 20:30; Romans 16:17,18; 2Corinthians 11:11, 12,
13, 14, 15; Galatians 1:6, 7, 8, 9; Ephesians 4:14; Ephesians 5:6;
Colossians 2:4,8; 2Thessalonians 2:2; 1Timothy 4:1, 2, 3; 6:3, 4,
5,20; 1John 4:1; Jude 1:3 )
Do not be carried away
(3911)
(paraphero from para = past, by , beyond + phero
= bring, bear) is literally to bear or lead along and so means to be carried off as by the force
of the wind or a stream of water, but in this passage referring to
figuratively being led away from the path of truth. The idea is that
of misleading someone from the true or right way and thus leading them
astray. The
present imperative
with a
negative indicates that some of his readers were already being led
astray by the erroneous teachings. The thrust of this command is "Stop
being carried away." As Vincent observes "The present tense indicates a present and
active danger."
Paraphero is used 4 times
in the NT - Mk. 14:36; Lk. 22:42; Heb. 13:9; Jude 1:12
Why not?
Because of the truth of God the Son's attribute of immutability. He is
the immutable, unchangeable anchor of our souls --
stop letting other "isms" carry you away.
The readers were tempted to go back to Jewish legalistic practices of
keeping strict dietary laws. See Col 2:23 (in context of Col 2:16,
17, 18, 19, 20, 21, 22, 23, Mt 15:9,
Mk 7:7,Ep 4:14)
Varied (4164)
(poikilos)
means existence in various
kinds or modes, diversified, manifold, variegated, many colored.
Poikilos was used to describe the skin of a leopard, the
different-colored veining of marble or an embroidered robe and thence
passes into the meaning of changeful, diversified, applied to the
changing months or the variations of a strain of music.
Poikilos - 10 times in the
NT - Matt. 4:24; Mk. 1:34; Lk. 4:40; 2 Tim. 3:6; Tit. 3:3; Heb. 2:4;
13:9; Jas. 1:2; 1 Pet. 1:6; 4:10
Strange (3581)
(xenos - cp xenophobia = fear of strangers) means not
being previously known and hence unheard of and unfamiliar, foreign,
alien, surprising or strange. Robertson says xenos can convey the
sense of unheard of. He goes on to add that...
The new is not always wrong any
more than the old is always right (Mt 13:52). But the air was already
full of new and strange teachings that fascinated many by their very
novelty. The warning here is always needed. (Cf. Gal. 1:6, 7, 8, 9;
2Ti 3:16)
Xenos - 14 times in the
NT - Mt 25:35, 38, 43, 44; 27:7; Acts 17:18, 21; Ro 16:23; Ep 2:12,
19; He 11:13; Heb 13:9; 1Pe 4:12; 3Jn 1:5
Vincent writes that...
These teachings were various as
contrasted with the one teaching of the gospel; they were strange as
they differed from that teaching.
Teachings (1322)
(didache
from didasko
= to give instruction
in a formal or informal setting with the highest possible development
of the pupil as the goal; English = didactic = intended to teach,
particularly in having moral instruction as an ulterior motive) is a
noun which describes the activity of teaching (instruction). See
studies on related words - Teach (teaching, taught)
(1321)
didasko
and Teaching (instruction) (1319)
didaskalia. In the passive sense
didache speaks of the content of what is taught or the doctrine.
Didache or "the teaching" was that instruction which elucidated
the meaning of the facts which were proclaimed. The idea of didache
then is to impart knowledge to or instruct someone, for example in
how to do something, etc. Teaching or doctrine is that
which communicates to another the knowledge of that which heretofore
that person was ignorant or ill informed, in the present context
diverse, foreign (to the Bible) instruction.
Didache - 30 times in the
NT - Matt. 7:28; 16:12; 22:33; Mk. 1:22, 27; 4:2; 11:18; 12:38; Lk.
4:32; Jn. 7:16f; 18:19; Acts 2:42; 5:28; 13:12; 17:19; Rom. 6:17;
16:17; 1 Co. 14:6, 26; 2 Tim. 4:2; Titus 1:9; Heb. 6:2; 13:9; 2 Jn.
1:9f; Rev. 2:14f, 24
Wuest writes that these
varied and strange teachings...
refer to the various phases of one
radical error; the denial of the Messiahship of Jesus, and of His
Messianic sacrifice as superseding Judaism.
(Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans
or
Logos)
Matthew Poole comments
that...
the doctrine of Christ being
immutable, it is necessary to exhort his subjects from deserting it,
which the apostle does here; that they should not be wheeling or
whirling about with an unstable and inconstant motion of judgment,
faith, and practice concerning such human doctrines which are vain
rules to lead one to God, such as are different in nature from Christ,
one and the same rule, and those very numerous and various, strange
and untrue, taught by false apostles and teachers, taken out of
Gentilism (secular teaching) and Judaism, and added to the Gospel by
them, as necessary, together with Christ, to justification and
salvation (see Mt 15:9 2Co 11:3 Eph 4:14 2Th 2:10, 12 1Ti
4:1, 2, 3 2Ti 4:3, 4 2Pe 2:1, 18, 19 Jude 1:12. (Matthew
Poole's Commentary on the New Testament )
The doctrine of
Immutability (He 13:8) teaches us that at the heart of an
ever-changing universe & various winds of doctrine is an unchanging
God. "He is the still point in a turning world."
Change and decay
in all around I see,
O Thou Who changest not, abide with me.
><>><>><>
DON'T BE FOOLED - People
don’t like to be fooled, but it happens so often that it might seem as
if they do.
Far too many people fall for crooked schemes that cost them money,
endanger their health, or waste their time.
It happens to elderly people when they trust the friendly, persuasive
person who comes to the door selling a too-good-to-be-true product. It
happens when a shyster tells a couple that he’s from the bank, and
they need to withdraw money and give it to him to fix a bank error. It
happens when a person with health problems buys hundreds of dollars’
worth of bogus medicine.
It can happen to us too—in spiritual matters. We can be fooled by
deceitful presentations that make guarantees far beyond what God has
clearly promised. But this isn’t anything new. Paul warned about this
kind of deception in Colossians 2:8-note.
So, how do you protect yourself from those who make religious claims
that God’s Word does not support? By being “rooted and built up in
[Christ Jesus] and established in the faith, as you have been taught”
(Col 2:7-note).
Whether listening to a salesperson or to a preacher, be discerning.
Don’t be fooled. — by Dave Branon
(Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Christ is all we
need, His truth complete—
The world will try to add, subtract, distort;
Cling to what you know, and trust God's Word,
Don't let yourself believe a false report.
—Carbaugh
Feeding on God's truth
will keep you from swallowing a lie.
><>><>><>
SPIRITUAL JUNK FOOD - In
many countries, childhood obesity is at an all-time high. A major
culprit in such unhealthy weight gain is poor eating habits and junk
food.
The term junk food refers to items that taste good but lack
nutritional value and are often very high in calories and fat. Chips,
soft drinks, candy bars, cookies, and many meals purchased at
fast-food restaurants fit these criteria.
To be spiritually healthy, we have to avoid “spiritual junk food” as
well. Some religious teachers proclaim “a different gospel” (Gal 1:6),
ranging from health-and-wealth to a counterfeit spirituality. And some
Christian music and books also contain false teaching. Taking in this
kind of “food” may seem to satisfy spiritual hunger, but it will not
lead to spiritual health.
Hebrews warns us: “Do not be carried about with various and strange
doctrines. For it is good that the heart be established by grace”
(Heb. 13:9). False teaching is detrimental to our health and is not
profitable, because it cannot cleanse from sin nor give power for
spiritual growth. But biblical content that is based upon grace and
truth does both.
Avoid “spiritual junk food” and instead feast on God’s Word to promote
your spiritual health. — by Dennis Fisher
(Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
To walk close by
Your side, my dear Savior,
To be led by You, doing each task,
To feast richly on grace at Your table,
And to know You is all that I ask.
—Somerville
><>><>><>
Steven Cole makes the
critically important point that...
False teaching is a perpetual
danger for God’s people. The author warns, “Do not be carried away by
varied and strange teachings” (He 13:9).
We live in a day when evangelical
Christians minimize the importance of sound doctrine and even speak
against it as something that divides us and goes against Christ’s
commands to love one another. The emphasis today is on coming together
where we can agree, rather than dividing over doctrines where we
disagree. To say, “I’m right and you’re wrong” over doctrinal matters
smacks of pride and intolerance. It will earn you the unwelcome labels
of “fundamentalist” or “separatist.” The concept that any religious
teaching may be universally true or false runs counter to the modern
mindset.
We view religious or spiritual
views as a matter of preference, not of truth. Pastor Leith Anderson
told of a visitor to his church who said that he liked Reformed
Theology, the inerrancy of Scripture—and reincarnation. Although
Anderson explained that reincarnation is unbiblical, the man didn’t
alter his theology (cited in Gene Edward Veith, Postmodern Times: A
Christian Guide to Contemporary Thought and Culture [Crossway Books],
pp. 175-176). Truth was reduced to personal preference: “I like
vanilla, you like chocolate. But neither is right or wrong.”
A 1991 George Barna survey found
that only 23 percent of evangelical Christians expressed a strong
belief in absolute truth. Among the American public the number jumped
to 28 percent! (Cited by James Dobson, Dec., 1991 newsletter.) If only
one-fourth of evangelicals hold a strong belief in absolute truth,
then the idea of avoiding false teaching is not going to be of much
concern. But the New Testament is filled with warnings against false
doctrine. Jesus warned, “Beware of the false prophets, who come to you
in sheep’s clothing, but inwardly are ravenous wolves” (Mt. 7:15-note).
Paul warned the Ephesian elders to be on guard for savage wolves, and
then added (Acts 20:30), “and from among your own selves men will
arise, speaking perverse things, to draw away the disciples after
them.” He warned the Galatians about men who were preaching a false
gospel (Gal. 1:6, 7, 8, 9). In Colossians, he warned against being
taken captive by philosophy and those who imposed rules about food and
drink and the observance of certain days (Col 2:8-note,
Col 2:16-note).
His pastoral letters frequently mention sound doctrine and warn
against false teaching (1Ti 1:6, 7; 4:1, 2, 3; 6:3, 4, 5; 2Ti 2:16,
17, 18-note,
2Ti 2:25-note;
3:6-9; 4:3, 4; Titus 1:10, 11-note,
Titus 1:12, 13-note,
Titus 1:14, 15-note,
Titus 1:16-note).
(See also, 2Pe 2:1, 2f-note;
1Jn 2:18, 19, 20, 21, 22, 23, 24, 25, 26; 3:7; 4:1, 2, 3, 4, 5, 6; 2Jn
7, 8, 9, 10, 11; Jude; Rev 2:1f-note,
Re 3:1f-note.)
Although the Hebrews knew exactly
what the author was referring to in our text, we do not. It may have
been Jewish regulations about clean or unclean foods, or some Jewish
sacrificial ceremony, such as eating the Passover lamb, that was
supposed to have benefited the partakers. The force of the imperative
indicates that some were already being carried away with this teaching
and needed to stop. Perhaps it was the same thing that the author
referred to in Hebrews 9:9, 10, where he said that various sacrifices
offered could not make the worshiper perfect in conscience, “since
they relate only to food and drink and various washings, regulations
for the body imposed until a time of reformation.”
John Owen (An Exposition of Hebrews
[The National Foundation for Christian Education], p. 436) points out
that the Jews put so much weight on these foods because they were
associated with the Jewish altar. Taking them away declared that their
altar, which was the center of their religion, was of no more use. The
Judaizing Christians thought that somehow the use of such food had a
place in establishing or confirming the heart, perhaps even in the
matter of salvation. But such practices were of no benefit because
they pulled the Jews away from the only means of salvation, namely,
God’s grace in Christ.
The main point to note here is that
Satan has always infiltrated the church with false teaching that
invariably dilutes or digresses from God’s grace in Jesus Christ. If
we buy into the modern idea that doctrinal truth is a personal
preference of minimal importance, we join these early Hebrews, in
danger of being “carried away by varied and strange teaching.” To deny
the vital importance of sound doctrine makes us prime targets for the
enemy’s attacks. (Hebrews
13:7-14 The Antidote for False Teaching)
FOR IT IS GOOD FOR THE HEART
TO BE STRENGTHENED BY GRACE, NOT BY FOODS: kalon gar chariti
bebaiousthai (PPN) ten kardian ou bromasin: (Acts 20:32;
2Corinthians 1:21; Galatians 6:1; 2Thessalonians 2:17; 2Timothy 2:1,2-note)
(Not by foods - He 9:9,10-note;
Lev 11:1-47; Dt 14:3-21; Acts 10:14, 15, 16; Romans 14:2,6,17; 1Co
6:13; 8:8; Col 2:16, 17, 18, 19, 20, 21, 22, 23-note;
1Ti 4:3, 4, 5; Titus 1:14,15-note)
Commenting on the phrase it
is good for the heart to be strengthened by grace, Pastor
Cole writes that...
Invariably, false teaching goes
astray on the doctrine of God’s grace. The error of the Judaizers,
whom Paul confronted in Galatians, was to add the need to be
circumcised to the doctrine of salvation by grace through faith alone.
They could have argued that circumcision was a God-given command that
predated the law. But Paul said that to add circumcision or anything
else to the gospel of God’s grace is to incur eternal damnation (Gal.
1:6, 7, 8, 9)! To add human works or merit or indulgences or penance
to Christ’s death on the cross as necessary for salvation is to commit
the Galatian heresy. As the Reformers clearly taught, we are saved by
grace alone through faith alone in Christ alone. We dare not add human
works to God’s all-sufficient grace.
But this idea of works salvation is
ingrained in the fallen human heart. I’ve talked with people who have
sat under my preaching for months, and when I ask them why God should
let them into heaven, they reply, “Well, I’ve always tried to be a
good person and not hurt anyone.” God’s grace means that He chose us
totally apart from and in spite of anything in us (Rom. 11:5-6). Even
saving faith is His gift (Phil. 1:29). As Paul wrote (Eph. 2:8-9),
“For by grace you have been saved through faith; and that not of
yourselves, it is the gift of God; not as a result of works, so that
no one may boast.” So all of our salvation, including our faith, is
God’s gift according to His unmerited favor. Thus the author shows the
centrality of Jesus Christ and His sacrificial death by showing that
He is unchanged and that His grace is at the heart of sound doctrine.
(Hebrews
13:7-14 The Antidote for False Teaching)
To speak metaphorically,
believers should eat "grace flakes" for breakfast, not special "mystery" diets that claim to increase
one's
"spirituality". In the year 2008, there is a movement in
evangelicalism which seems to me to be a bit on the
mystical/experiential side and is wanting for the plumbline of sound
doctrine. Be wary when you hear teaching that emphasizes feelings over
sound doctrine! On the other hand, our orthodoxy far from being dull,
drab or dead, should be the exact opposite. Let our Christian faith be
like one news station advertises "Fair and balanced"!
Poole comments that this
grace reflects...
the free love of God put out in
Christ, for regeneration and preservation of souls unto life eternal,
carried in the simple doctrine of Christ, which is always the same,
2Th 2:16, 17 1Pe 5:10 (Ibid)
Good
(2570)(kalos)
describes that which is
inherently excellent or
intrinsically good, providing some special or superior benefit.
Kalos is good
with emphasis on that which is beautiful, handsome, excellent,
surpassing, precious, commendable, admirable. Kalos describes
that which is inherently excellent or intrinsically good and/or that
which provides some special or superior benefit. In classical
Greek kalos was originally used to describe that which outwardly
beautiful. Other secular uses of kalos referred to the usefulness of
something such as a fair haven, a fair wind or that
which was auspicious such as sacrifices. Kalos referred to that which
was "morally beautiful" or noble and hence virtue was called "the
good" (to kalon). The New Testament uses of kalos are similar
to the secular Greek -- outwardly fair, as the stones of the temple
(Lk 21:5); well adapted to its purpose, as salt ("salt is good"
Mk 9:50); competent for an office, as deacons ("good servant of
Christ Jesus" 1Ti 4:6); a steward ("serving one another, as good
stewards of the manifold grace of God", 1Pe 4:10-note);
a good soldier (2Ti 2:3-note);
expedient, wholesome ("it is better for you to enter life
crippled" Mk 9:43, 45, 47); morally good, noble, as works ("Let your
light shine before men in such a way that they may see your good
works" Mt 5:16-note);
conscience ("we are sure that we have a good conscience", He
13:18-note).
The phrase it is good, i.e., a good or proper thing ("It is
good not to eat meat or to drink wine",
Heart (2588)(kardia)
does not refer to the
physical organ but is always used figuratively in Scripture to refer
to the seat and center of human life. The heart is the center of the
personality, and it controls the intellect, emotions, and will. No
outward obedience is of the slightest value unless the heart turns to
God.
John
MacArthur commenting on kardia writes that...
While we often relate heart
to the emotions (e.g., “He has a broken heart”), the Bible relates it
primarily to the intellect (e.g., “Out of the heart come
evil thoughts, murders, adulteries, fornications, thefts, false
witness, slanders,” Matt 15:19). That’s why you must “watch over your
heart with all diligence” (Proverbs 4:23-note).
In a secondary way, however, heart relates to the will and
emotions because they are influenced by the intellect. If you are
committed to something, it will affect your will, which in turn will
affect your emotions." (Drawing Near. Crossway Books)
MacArthur
adds that
In most modern cultures, the
heart is thought of as the seat of emotions and feelings. But most
ancients—Hebrews, Greeks, and many others—considered the heart
to be the center of knowledge, understanding, thinking, and wisdom.
The New Testament also uses it in that way. The heart was
considered to be the seat of the mind and will, and it could be taught
what the brain could never know. Emotions and feelings were associated
with the intestines, or bowels. (MacArthur,
J: Ephesians. 1986. Chicago: Moody Press)
To be strengthened - to
be stabilized.
Strengthened (950)(bebaioo
from bébaios = sure, fixed,
standing firm on the feet, steadfast, maintaining firmness or
solidity. In classical Greek from the 5th cent. B.C. bebaios
acquires the meaning of firm, durable, unshakeable, sure, reliable,
certain; and in the legal sphere, valid, legal <> bebaios is
derived from baino = fit to tread on = having a firm
foundation) is a verb which means to make sure or certain, to prove
valid or reliable or to verify and (in legal language) to guarantee.
Bebaioo describes an increase in inner strength (with
passive voice implying from outside source) with the implication that the
result is a greater firmness of character or attitude in one's heart.
Bebaioo - 8 uses in the
NT - Mk. 16:20; Ro 15:8; 1Co. 1:6, 8; 2Co 1:21; Col 2:7; Heb 2:3;
13:9. Note that at least 5/8 uses of "bebaioo" (confirm, establish,
strengthen) are somehow related to a work of God or Christ (see
Ro 15:8-note, 1Co
1:8, 2Co 1:21, Col 2:7-note,
Heb 13:9) and so too in this verse.
Vincent comments that
There is an emphasis on heart as
well as on grace. These strange teachings all emphasised externalism,
in contrast with Christianity, which insisted upon the purification of
the heart and conscience. The contrast is strongly stated in ch. 9:9,
14, and the Epistle constantly directs the readers to the heart as the
true point of contact with God, and the source of all departures from
him. See ch. 3:8, 10, 12, 15; 4:7, 12; 8:10; especially 10:22. Hence,
the writer says, “it is good that the solid basis of your assurance
before God be in the heart, purged from an evil conscience, so that
you can draw near to God with a firmly-established confidence, with a
true heart, in full assurance of faith”: ch. 10:22; comp. 1 Th. 3:13;
2 Tim. 2:22.
Grace (5485)(charis)
in
my opinion is a word that is somewhat difficult to define and any
definition I attempt will fall far short of the wealth of meaning
found in this great Biblical word! That said, one of the most familiar
short definitions of grace is "God's unmerited favor." (Lewis
Sperry Chafer). Sadly, the working definition of grace for many
believers goes little beyond this basic simple definition.
As
Hampton Keathley says
since
grace is at the
very
heart, indeed, it is the very foundation and fountain of true
Christianity, we should have a better grasp of this important word and
its truth.... Furthermore, the doctrine of God’s Grace in Christ is
multi-sided. As a doctrine of the Word it touches every area of truth
or doctrine in one way or another. Every aspect of doctrine is related
to grace. It is no wonder grace is an important word and one that Paul
desires to be experienced by all. It is a fountain from which we must
all drink deeply, but it is one that runs counter to our own natural
tendencies. Rather than drink from God’s fountain, we tend to build
our own broken cisterns. (Jer 2:13)
A Basic
Definition—lexical: The Greek word for grace is charis. Its basic
idea is simply “non-meritorious or unearned favor, an unearned gift, a
favor or blessings bestowed as a gift, freely and never as merit for
work performed.”
Expanded Definition—theological: Grace is “that which God does
for mankind through His Son, which mankind cannot earn, does not
deserve, and will never merit”1
Grace is all that God freely and non-meritoriously does for man and is
free to do for man on the basis of Christ’s person and work on the
cross. Grace, one might say, is the work of God for man and
encompasses everything we receive from God. see
Grace and Peace)
I would add
given the truth that we begin this race of salvation by grace, run
daily by grace and finish by grace, it behooves every Christian runner
to understand some of these practical truths about how he or she is
enabled to run with endurance the grace race that is set before us.
Someone has
devised the following acronym which is not a bad "definition" of
grace...
G
(God's), R (Riches) A (At) C (Christ's) E
(Expense)
Grace
however is not only God's provision for our new birth (past
tense salvation [see
"Tenses" of Salvation]
- positional sanctification) but is His present provision for our
daily salvation (present tense salvation - experiential or
practical or progressive sanctification) in which God's Spirit
gradually and progressively sets believers apart more and more unto
God and from the power of sin (Ro 6:11-note,
Ro 6:12, 13-note),
the lure of this evil world system (this "present evil age" Ga 1:4)
and the temptations of the devil (Mt 4:1, 13). In other words if one
defines grace by its divine "functions", it is first saving
(regenerating, redeeming) grace and then is sanctifying
grace, grace that provides the inner power for saints to walk
in victory over the world, the
flesh
and the devil.
Grace is the "mace" that allows us to kill the flesh, putting to death
the deeds of the flesh by the power of the indwelling Holy Spirit
(Ro 8:13-note). Don't try to kill the lusts of the flesh with dead
works...they effect nothing except possibly a veneer of pride and
possibly a transient "cooling" of the passions. Only by grace do we
enter. Only by grace do we stand against the enemy our flesh which
continuously "strategizes" and wages war against our soul (1Pe 2:11-note,
Gal 5:16-note,
Ga 5:17-note)
The gravity of grace flows into the humble of heart. James writes that
He (God) gives a
greater
grace. Therefore it says, "GOD IS OPPOSED TO THE PROUD, BUT GIVES
GRACE TO THE HUMBLE (from Pr 3:34)." (Jas 4:6)
The stiff necked soul who stands proudly before
God receives no benefit from God’s grace. Legalism in all forms,
including as adherence to external food rules, impedes the flow of
grace. As Wuest suggests the writer is referring to "the system
of ceremonial observances...(which) emphasizes externalism."
R Kent Hughes writes
that...
Actually, the grace we imbibe comes directly from the cross of Christ,
for in v10 the preacher adds, “We have an altar from which those who
minister at the tabernacle have no right to eat,” referring to the
cross because in a Christian context the sacrifice must be on the
cross—the sacrificial altar of our faith. Our spiritual food is
nothing less than the life of Christ! Therefore, do not get mixed up
with strange teaching such as that leading to spiritual diets. Our
nourishment comes from grace, which comes directly from the altar—the
Cross of Christ. This meal goes to the humble!
(Hughes,
R. K. Hebrews: An Anchor for the Soul. Volume 1. Crossway Books;
Volume 2
or
Logos)
A straightforward reading
suggests that the writer is making a general reference to the food regulations (clean
and
unclean) that God had specified to the Moses in the Law (eg, Lev 11:1,
2, 3f, 9, 13, 20, 24, etc). Earlier our writer had emphasized that the
dietary regulations were merely “external” rules
since they relate only to food and
drink and various washings, regulations for the body imposed until a
time of reformation (“to
bring matters to a satisfactory state” = introduction of the New
Covenant which displaces the Old Covenant). (He 9:10-note).
Jamieson commenting on
not by foods writes...
not with observances of Jewish
distinctions between clean and unclean meats, to which ascetic
Judaizers added in Christian times the rejection of some meats, and
the use of others: noticed also by Paul in 1Co 8:8, 13; 6:13; Ro
14:17-note,
an exact parallel to this verse: these are some of the “divers and
strange doctrines” of the previous sentence. Christ’s body offered
once for all for us, is our true spiritual “meat” to “eat” (Heb 13:10-note),
“the stay and the staff of bread” (Isa 3:1), the mean of all “grace.”
THROUGH WHICH THOSE WHO WERE THUS OCCUPIED WERE NOT BENEFITED: en
ois ouk ophelethesan (3PAPI) oi peripatountes (PAPMPN):
Occupied
(4043)
(peripateo
from peri =
about, around + pateo = walk, tread) means literally to walk
around, to go here and there in walking, to tread all around. To walk
about is often used to express habitual practice or general conduct of
life (Cp Ro 6:4-note;
2Co 10:3-note;
Ep 2:10-note;
Col 3:7-note;
Col 4:5-note)
The present use is figurative referring to how one conduct his or her
life (what "occupies" their time).
Not (ou) signifies
absolute negation. No exceptions. Not one iota of spiritual benefit,
no matter how much more "spiritual" one might "feel"! Feelings are
deceiving. Legalism is always vanity and futility like chasing after
the wind. Pursue Christ, not the shadows that point to Christ.
Ceremonialism and ritualism will always fail edify and build up one's spiritual life
(no "strengthening of one's heart" transpires!).
Benefited (5623)
(opheleo
from ophelos = increase, profit <> opheleia = benefit
profit) means to provide assistance, with emphasis upon the resulting
benefit, in this case none!
Opheleo - 15 times in the
NT - Matt. 15:5; 16:26; 27:24; Mk. 5:26; 7:11; 8:36; Lk. 9:25; Jn.
6:63; 12:19; Rom. 2:25; 1 Co. 13:3; 14:6; Gal. 5:2; Heb. 4:2; 13:9
The purpose of ministry is to establish God’s people in God's grace,
centered in God's Word and empowered by God's Spirit, so that they
will not be blown around by every wind of doctrine (Ep 4:11-note,
Ep 4:12, 13, 14-note).
Undoubtedly, some recipients of this letter were considering going
back to Jewish laws governing diet and foods. In this passage the
writer gives a clear warning that these dietary regulations would not
profit them spiritually because they never profited the Jews
spiritually! The dietary laws impressed people, but they were only
shadows of the reality that we have in Christ.
Paul encountered similar
strange teachings in Colossae where he warned that...
These are matters which have, to be
sure, the appearance of wisdom in self-made religion and
self-abasement and severe treatment of the body, but are of no
value against fleshly indulgence. (Colossians 2:23-note,
cp Col 2:16, 17-note,
Col 2:18, 19-note,
Col 2:20, 21, 22-note).
Jamieson on not
profited writes...
namely, in respect to
justification, perfect cleansing of the conscience, and
sanctification. Compare on “walked,” Acts 21:21; namely, with
superstitious scrupulosity, as though the worship of God in itself
consisted in such legal observances. |
