The Sovereign Builder

Revelation 1:9-2:1

The message: an uncovering of the things which would occur soon v.1

The source: God (the Father) by way of the exalted Christ v.1

The messenger: an angel sent from Jesus Christ v.1

The recipient: John, the apostle v. 1
the one who had given witness of the Logos of God v. 2; see also 1 John 1:1-3 and John 1:1, 14
the representative of the churches v.9

The beneficiaries: the church at large v.4, 11
not solely for John’s benefit

The experience: worship and adoration vv.5b-8

The day: Sunday, the Lord’s Day v.10

The medium: a prophetic vision vv.10 & 12

The commission: write what you see (the revelation, the message) in a book v.11, 19

A. John’s worship experience:

1. heard v.10

loud voice

like a trumpet

speaking with authority, so as to command attention

see Dan. 10:6; John 10:27-30

2. turned v.12a

responded physically and intellectually

actively “engaged” in worship

3. saw v.12b

lampstands

a majestic figure

4. fell v.17a

completely overwhelmed and overcome by the majesty of the figure

overpowered by his greatness, his glorious holiness

same response as Isaiah (Isa 6:5), Ezekiel (Eze 1:28), and Daniel (Dan 10:15)

B. The One encountered

1. Who he is

seen vv. 13-16

a glorious figure

compare: Dan. 7:9, 10:4-6

One of these men had a belt of fine gold, the other a golden sash around his chest. One had a face like the appearance of lightning, the other like the sun shining in full strength. One had eyes like flaming torches, the other like a flame of fire. One had arms and legs like the gleam of burnished bronze, the other feet like burnished bronze. One had the voice like the sound of a multitude, the other like the roar of many waters. If we make allowance for the cultural differences present between the Babylonian exile and Patmos exile as well as the individuality of the authors and that John was very possibly quoting from memory, they almost certainly were confronted by the same Person. There’s A War Going On

Everything about the appearance of this individual conveys glory, majesty, power and authority.

self-identified vv.17b-18

gracious – Fear not

creator and consummator – first and last

living sacrifice – lives, was dead

exalted one – alive forevermore

conquering hero – have the keys (see Ps. 68:18; 1 Cor. 15:54-57; Eph. 4:8) and absolute sovereign

Notice that the Son of man is here pictured as clothed with power and majesty and with awe and terror. That long royal robe; that golden belt buckled at the breast; that hair so glistening white that like snow on which the sun is shining it hurts the eye; those eyes flashing fire, eyes which read every heart and penetrate every hidden corner; those feet glowing in order to trample down the wicked; that loud, reverberating voice, like the mighty breakers booming against the rocky shore of Patmos; that sharp, long, heavy great-sword with two biting edges; that entire appearance “as the sun shines in its power,” too intense for human eyes to stare at—the entire picture, taken as a whole, is symbolical of Christ, the Holy One, coming to purge His churches, and to punish those who are persecuting His elect. Hendricksen, New Testament Commentary

2. Where he is vv.13, 20

among the lampstands

3. What he is doing vv.16, 20-2:1

walking among the churches (2:1)

ongoing presence – Matt. 28:20

intimate oversight and tender care

coordinating and governing the building of his church – Matt. 16:18

death and Hades cannot prevail – HE HOLDS THE KEYS!

wielding the sword of his word – see v.19

on behalf of his church

to build up the saints

to conquer his enemies

holding in his right hand

the hand of

blessing – Gen 48:13-18

power – Exodus 15:6, 12

strength – Psa 16:8; 18:35

refuge – Psa 17:17

deliverance – Psa 60:5

honor – Psa 110:5

victory – Psa 118:15-16

authority – 1 Pet. 3:21-22

his ministers

in the care of Christ

ministering in his authority

are the agents he uses to wield his sword

secure from all enemies when they trust in him

C. Response v.3 (see also Rev. 22:14)

1. Read aloud

2. Hear

3. Keep

be faithful in obedience

4. Receive the blessing

a good gift from God

the first gift – an absolutely awesome and overwhelming vision of how Christ is caring for his church

confidence of God’s sovereignty over all things – v.8, 17

assurance of his personal care – vv.16-17, 20

certainty that Christ has done/will do all necessary for our perseverance – 2:7, 11, 17, 26; 3:5, 12, 21; 21:7

Just as he was during John’s day, Christ continues to build up his church into its final and complete form.

“This is for special consolation in evil times, that Christ hath such a care of His Ministers and Churches: let the Devil pluck again and again to have a Ministry down, sometimes by force, sometimes by flight, it will not be, they are stars, and in Christ’s hand: sooner will Stars be plucked from heaven, than they from Him.” James Durham, Commentary on Revelation

Abba, Father!

Romans 8:12-25

How did Father’s Day come to be a national holiday? Sonora Smart Dodd, 1909, Washington state, had the idea to honor her widowed father, a Civil War veteran, who had raised her and 5 other children. By way of a long and winding road, the 3rd Sunday in June became the official national day to recognize fathers in 1966 as a result of LBJ’s proclamation. The concept is certainly not without Biblical foundation; after all, the 5th command is “Honor your father and mother”.

Yet in our enthusiasm to honor our God-given earthly fathers and properly keep the 5th command, we must not minimize the significance of the 4th command – the command to keep the Sabbath or Lord’s Day is our reason for being here, gathered for corporate worship. Our love and honor for earthly fathers should point us to the one who defines, demonstrates and decrees the standard for proper fatherhood – God himself.

According to Stuart Olyott, retired Pastor of Belvidere Road Church, Liverpool, England, “All that makes the Christian religion distinct from other religions including Judaism is summed up in this highest privilege of the Gospel, adoption. It is in the context of sonship and the loving relationship between father and son that the believer should consider what it means to be a disciple or follower of Christ. It is not by following an endless list of rules but by behaving like a member of the family, imitating the Father that Christians please God.”

In our text we see these facets of the doctrine of adoption:

our relation to God as sons

our position as members of God’s family, and

our condition as heirs of an eternal treasure

A. Sons of God vv. 14-15

relation – close to the heart; see 1 John 3:1

intimate closeness, seen in the term of address: Abba – daddy or papa

draws attention to the individual and deeply personal (in contrast to the corporate) aspect of our relationship and that it is a simple gift of God’s love to those he makes his children

family likeness – see 1 John 3:2

Later in this very passage, in verse 29, Paul declares that the destiny of the believer is to be conformed to the image of the Son of God. He makes a similar point in 1 Cor. 15:49 when he says that we shall “bear the image of the man in heaven”. In 2 Cor. 3:18 he teaches us that it is by “beholding the glory of the Lord” that we are transformed into the image of Christ.

gracious

“There is a third difference between human adoption and divine. Human adoption was introduced when there were no, or too few, natural sons. But divine adoption is not from any want but from abundant goodness, whereby a likeness of a natural son and mystical union is given to the adopted sons.” Thomas Ames, Marrow of Theology, 1623

B. Children of God vv. 16-17a

position – in the family

granted by God (not grasped at) – John 1:12-13

13 They were not God’s children by nature or because of any human desires. God himself was the one who made them his children. CEV

God

loves us 1 John 3:1

understands us Psalm 103:13-14

provides for us

in this life Matthew 7:9-11

throughout eternity 1 Peter 1:3-4

guides us Romans 8:14

disciplines us Hebrews 12:5-10

C. Heirs of God v. 17b

condition – sons, not servants; see Gal. 4:4-7

a spiritual inheritance – in the world yet transcending worldly things; see Eph. 1:3

the greatest inheritance of all – God

In order for the Christian gospel to be good news it must provide an all-satisfying and eternal gift that undeserving sinners can receive and enjoy. For that to be true, the gift must be three things. First, the gift must be purchased by the blood and righteousness of Jesus Christ, the Son of God. Our sins must be covered, and the wrath of God against us must be removed, and Christ’s righteousness must be imputed to us. Second, the gift must be free and not earned. There would be no good news if we had to merit the gift of the gospel. Third, the gift must be God himself, above all his other gifts. John Piper, God Is the Gospel

God gave his Son as a ransom for us and a Savior to us; God gave his Spirit to help, comfort, instruct, assure and direct us; God gave himself to us as our Father, that we might enjoy him in his glory and fulness for ever. (John 17:21-23)

D. Conclusion

Why did the Father adopt us into his family, give us the right and privilege of calling him Father, and give us himself as our greatest treasure? So that we would love and desire him above all else, so that with the Psalmist, Asaph, we would say, “You guide me with your counsel, and afterward you will receive me to glory. Whom have I in heaven but you? And there is nothing on earth that I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Ps. 73:24-26).

Are you still outside God’s family? Come to him in faith, throw yourself on his mercy, trust in Christ as your Savior and his righteousness as your merit.

Are you not sure if you have been adopted into God’s family? If it is your sincere desire to have assurance that you are indeed a true child of God, turn your attention to the one who established the relationship and call on him as your Father.

Are you struggling to desire God more than his good gifts? Spend time with him in prayer, reading his word, worshiping with his children your brothers and sisters. Make your way of thinking and living like the Apostle Paul’s as he expressed it in Philippians 3:7-12

“But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ–the righteousness that comes from God and is by faith. I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, and so, somehow, to attain to the resurrection from the dead. Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me.” NIV

Abba, Father!
Romans 8:12-25

How did Father’s Day come to be a national holiday? Sonora Smart Dodd, 1909, Washington state, had the idea to honor her widowed father, a Civil War veteran, who had raised her and 5 other children. By way of a long and winding road, the 3rd Sunday in June became the official national day to recognize fathers in 1966 as a result of LBJ’s proclamation. The concept is certainly not without Biblical foundation; after all, the 5th command is “Honor your father and mother”.
Yet in our enthusiasm to honor our God-given earthly fathers and properly keep the 5th command, we must not minimize the significance of the 4th command – the command to keep the Sabbath or Lord’s Day is our reason for being here, gathered for corporate worship. Our love and honor for earthly fathers should point us to the one who defines, demonstrates and decrees the standard for proper fatherhood – God himself.
According to Stuart Olyott, retired Pastor of Belvidere Road Church, Liverpool, England, “All that makes the Christian religion distinct from other religions including Judaism is summed up in this highest privilege of the Gospel, adoption.  It is in the context of sonship and the loving relationship between father and son that the believer should consider what it means to be a disciple or follower of Christ.  It is not by following an endless list of rules but by behaving like a member of the family, imitating the Father that Christians please God.”
In our text we see these facets of the doctrine of adoption:
our relation to God as sons
our position as members of God’s family, and
our condition as heirs of an eternal treasure
A. Sons of God  vv. 14-15
relation – close to the heart; see 1 John 3:1
intimate closeness, seen in the term of address: Abba – daddy or papa
draws attention to the individual and deeply personal (in contrast to the corporate) aspect of our relationship and that it is a simple gift of God’s love to those he makes his children
family likeness – see 1 John 3:2
Later in this very passage, in verse 29, Paul declares that the destiny of the believer is to be conformed to the image of the Son of God. He makes a similar point in 1 Cor. 15:49 when he says that we shall “bear the image of the man in heaven”. In 2 Cor. 3:18 he teaches us that it is by “beholding the glory of the Lord” that we are transformed into the image of Christ.
gracious
“There is a third difference between human adoption and divine. Human adoption was introduced when there were no, or too few, natural sons. But divine adoption is not from any want but from abundant goodness, whereby a likeness of a natural son and mystical union is given to the adopted sons.” Thomas Ames, Marrow of Theology, 1623
B. Children of God  vv. 16-17a
position – in the family
granted by God (not grasped at) – John 1:12-13
13 They were not God’s children by nature or because of any human desires. God himself was the one who made them his children. CEV
God
loves us  1 John 3:1
understands us  Psalm 103:13-14
provides for us
in this life  Matthew 7:9-11
throughout eternity  1 Peter 1:3-4
guides us  Romans 8:14
disciplines us  Hebrews 12:5-10
C. Heirs of God  v. 17b
condition – sons, not servants; see Gal. 4:4-7
a spiritual inheritance – in the world yet transcending worldly things; see Eph. 1:3
the greatest inheritance of all – God
In order for the Christian gospel to be good news it must provide an all-satisfying and eternal gift that undeserving sinners can receive and enjoy. For that to be true, the gift must be three things. First, the gift must be purchased by the blood and righteousness of Jesus Christ, the Son of God. Our sins must be covered, and the wrath of God against us must be removed, and Christ’s righteousness must be imputed to us. Second, the gift must be free and not earned. There would be no good news if we had to merit the gift of the gospel. Third, the gift must be God himself, above all his other gifts.  John Piper, God Is the Gospel
God gave his Son as a ransom for us and a Savior to us; God gave his Spirit to help, comfort, instruct, assure and direct us; God gave himself to us as our Father, that we might enjoy him in his glory and fulness for ever. (John 17:21-23)
D. Conclusion
Why did the Father adopt us into his family, give us the right and privilege of calling him Father, and give us himself as our greatest treasure? So that we would love and desire him above all else, so that with the Psalmist, Asaph, we would say, “You guide me with your counsel, and afterward you will receive me to glory. Whom have I in heaven but you? And there is nothing on earth that I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Ps. 73:24-26).
Are you still outside God’s family? Come to him in faith, throw yourself on his mercy, trust in Christ as your Savior and his righteousness as your merit.
Are you not sure if you have been adopted into God’s family? If it is your sincere desire to have assurance that you are indeed a true child of God, turn your attention to the one who established the relationship and call on him as your Father.
Are you struggling to desire God more than his good gifts? Spend time with him in prayer, reading his word, worshiping with his children your brothers and sisters. Make your way of thinking and living like the Apostle Paul’s as he expressed it in Philippians 3:7-12

“But whatever was to my profit I now consider loss for the sake of Christ.  What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ–the righteousness that comes from God and is by faith.  I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, and so, somehow, to attain to the resurrection from the dead.  Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me.” NIV

God’s Amazing Love

Romans 8:28-39

Often throughout the Scriptures we are instructed to love one another. God does not leave us in the dark as to what characteristics he expects our love to have. Neither does he leave us to wonder what the source of our love might be; he tells us explicitly that he is the source (1 John 4:19) and consequently he defines the standard, in fact he is the standard. God does not call us to love in ways he has not already expressed; therefore loving properly is an integral part of being made like Christ, conformed to his image.

As Paul approaches his doxology here in our text he brackets it with statements about the love of Christ (v. 35) and the love of God that is in Christ (v. 39).

A. Individual v. 28

God’s love is particular, bestowed on those who love him, those whom he has called. In explaining how God sovereignly works out his decrees, Paul describes how events for “those who love God” are ordered by him; there is a way in which all things work according to God’s plan for the benefit of a particular group of individuals.

“for whom God peculiarly loves, he does thereby distinguish from others, which is in itself a selecting or choosing of them from among others.” Hodge

The saint’s love for God and God’s elective call are inseparably linked. Paul gives the sequence of events: in Rom. 9:11 God’s election precedes the birth of the individual; in Eph. 1:4 saints were chosen in Christ before creation.

Note also that God’s purpose came first (logically); individuals were called in accordance with a purpose, to implement a plan, previously ordained by God. God’s purpose comprehends all things, all events and circumstances, having as its goal his glory and that of the elect.

It is important to recognize that while in some sense God deals with nations (as he has in the past with Israel), he has focused his special attention on the church; within that context, he has never lost sight of the individual. He saves individuals not couples, families, communities or nations. When spiritual issues are in view, God always deals on an individual basis, something many have a hard time to accept. Yet Paul makes it explicitly clear in Chapter 9 that “not all who are descended from Israel belong to Israel”. Rom. 9:6-8 It is “the children of promise” who have experienced God’s particular love and consequently have faith in his promise.

B. Irresistible v. 29-30

All of those on whom God bestows his love will be glorified; if God calls he justifies, sanctifies and glorifies without fail. God’s purpose will be fulfilled in spite of opposition, regardless of its source. No step in the process falters; irresistibly and inexorably God works out his plan in the salvation of sinners, bringing them securely from condemnation to glorification.

There is also an eternal component of God’s love expressed in these verses – foreknowledge and predestination occurred as an expression of God’s love before Creation; effectual calling, sanctification (implied in the “predestined to…), and justification occur in space and time; glorification will occur at the consummation.

God’s love for us is really an overflow of his love for his Son; God demonstrated his love for us in the death of his Son which guaranteed our salvation with the end in view of glorifying Christ.

“It is not merely an unintended result, but the great end contemplated in the predestination of God’s people. That end is the glory and exaltation of Christ. The purpose of God in the salvation of men, was not mainly that men should be holy and happy, but that through their holiness and happiness his glory, in the person of the Son, should be displayed, in the ages to come, to principalities and powers. Christ, therefore, is the central point in the history of the universe. His glory, as the glory of God in the highest form of its manifestation, is the great end of creation and redemption. And this end, the apostle teaches, is accomplished by making him the first-born among many brethren, that is, by causing him to stand as te first-born, the head and chief, among and over that countless multitude who through him are made the sons of God.” Hodge

Only an all-wise and all-knowing God could ordain all that comes to pass in such a way that the ultimate demonstration of love, his love, includes the sacrifice of his very own Son. 1 John 4:10 God, at the same time, loved his Son and punished him in our place; he didn’t just punish the sin, peoples’ sins don’t go to hell. It was a real experiencing of the wrath of God that Jesus endured in our place. In Matt. 26:39, Jesus prays that, if possible, the Father not require him to drink the “cup”, symbolic in the Old Testament of God’s wrath and judgment (Ps 11:6, 75:8-9 ; Isa 51:17, 19, 22)

When God opens our eyes, removes the spiritual blinders from our sight, and we gain a glimpse of what he has done for us in Christ, his love for us is absolutely irresistible. Once we understand experientially the love of God demonstrated in Christ, we can be certain of all the steps necessary for our glorification. What God begins in us, he will bring to completion Phil. 1:6; our future with Christ is guaranteed since God has committed himself to accomplishing our full salvation.

C. Incredible v. 31-34

Consideration of God’s love for his people expressed and demonstrated through salvation leaves us speechless. If that doesn’t blow your mind, this will – God is for us! and, at one point in redemptive history, was against his own Son.

Considering God as Ruler, he has every right to be against all those who fail to properly honor him. But, he individually and irresistibly selected many children from among humanity, transferring their citizenship from Satan’s kingdom to his. Since they (we) are citizens of God’s kingdom, even children of God and brothers and sisters of Christ, God is committed to doing all that is necessary to preserve his possession and his Son’s inheritance.

GOD is FOR us. He, as our Judge, is satisfied ; as our Father, he loves us; as the supreme and almighty Controller of events, who works all things after the counsel of his own will, he has determined to save us; and as that Being, whose love is as unchanging as it is infinite, he allows nothing to separate his children from himself. Hodge

God has demonstrated the incredible breadth and depth of his love in his role as Judge, having satisfied his own demands on our behalf and in our place through Christ. In simple terms, God loved us so much he sacrificed himself instead of us, assuming our sin and taking the just punishment due it so we might go free. Only an incredible love would condescend to bridge the infinite gap between a holy God and sinful men in the person of our Mediator so that we might be reconciled to him.

D. Invincible v. 35-38

We are more than conquerors, prevailing completely over those who would harm us; this is true because we participate in the supreme victory, prevailing over the ultimate enemy – death. If our final victory is assured, if death cannot prevail over us, then nothing can separate us from the love of Christ or the love of the Father in Christ. More than that, all that which is intended to harm us is instead designed by God to contribute to our complete salvation by sanctifying us and moving us closer to God.

Consider the parallel statements here; “all things work together for good” (v. 28) and “in all things we are more than conquerors” (v. 37). Because God loves us, he has so ordered it that the forces and individuals which would oppose us and come between us and God instead serve as our helpers, furthering our salvation. That which would attempt to shut off the supply of God’s love to us instead open the valve wide, increasing the flow so that even the apostle Paul under the inspiration of the Holy Spirit was unable to adequately describe it.

Two more things must be noted. First, the power that fuels the love of God is the same power that raised Christ from the dead, exalted him to heaven, and installed him in the place of honor and authority (v.34). Second, the emotion (if we can use that word) which fuels the love of God for us is the love he has for his Son and which is spurred into action by the intercession of Christ on our behalf (v.32). Resurrecting love and inter-trinitarian love unquestionably surpass the power of any created thing to overcome it.

E. Demonstrable

If God loved us we should love one another. 1 John 4:11

If we love one another, God’s love is perfected in us. 1 John 4:12

God’s love is perfected so we will have confidence that we will persevere. 1 John 4:17

God loved us first, now in our persevering we have a duty to demonstrate it. 1 John 4:19

love God by loving the brethren 1 John 2:10

loving God, not the things of the world 1 John 2:15

sacrificing our needs for our fellow Christians 1 John 3:16

showing compassion to our brothers 1 John 3:17

Holiness in the World

Titus 3

Okay, we’ve covered holiness in the church & holiness in the home; now the rubber really meets the road – it’s time to consider holy living in the community, in the world. It is in the community where it should be most apparent that an individual is a true believer; the differentness of a true Christian will be highly visible, and will be the most difficult to maintain. It’s easy to be a “good Christian” when your worldview or system of belief and way of life is not being challenged. When you are surrounded by people who do not share your priorities, who practice a lifestyle contrary to what God’s Word teaches, who speak and think in ways offensive to God, then it is hard to be different.

Paul here in his instruction to Titus goes beyond the immediate situation, reaching out to address the relationship between the Christian and civil authority.

“all the supreme secular powers at this time were pagans, and no friends to the Christians in their dominions, which might be a temptation to the Christians to rebel against them, or at least not to yield them so free, universal, and cheerful an obedience as they ought; therefore the apostle presseth this duty upon them.” Matthew Poole

When secular authorities act in a way that is opposed to Christ and the Gospel it is easy to cop an attitude, to fail to give proper deference to the authorities God has placed over us; see Rom. 13:1-8 Just because they do not honor Christ does not give us the liberty to not honor them. God established civil government to be his agents for justice and maintaining order in society; our responsibility is (negatively) to not undermine their lawful authority and right exercise of it and (positively) to do all we can to make their job easier.

Further, we must not overlook the fact that the Christian’s attitude toward civil authorities plays out in localized actions that impact friends, neighbors and co-workers. As with the other instruction Paul believed it necessary for Titus to give, this reminder of the need for a proper attitude toward authority should be an ongoing one. Titus would be required to repeat it often so his hearers would grasp the practical implications of purposing to live out the Gospel.

A. Action v. 1-2

Beginning with the imperative – keep on reminding them – Paul follows with a series of 5 infinitives defining for Titus and the Cretan Christians what the Gospel in Action looks like.

The Christian – older men & women, younger women and men, servants – under the leadership and following the example of the elders should be submissive to civil authority. Which means they should act like this:

(imperative)

remind

(infinitives)

to be subject – “a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden”

to obey authority – listen to, obey, yield to, comply with the one leading

to be prepared for every good work – prepared to do all that will encourage right behavior in others, those things which are good for society in general; see Matt. 5:14-16

to revile no one – not speaking evil of anyone; NOTE: our responsibility for proper behavior is not limited to those “in the family”

to be peaceable, yielding – not contentious or quarrelsome

(participle)

demonstrating complete courtesy – the injunction reminds us again of our responsibility toward those who are outside the faith.

B. Attitude v. 3-7

remember your roots and who changed you.

We were (ongoing, imperfect)

(adjectives)

foolish – without (spiritual) understanding, not even thinking on spiritual things

disobedient – not compliant (the opposite of “obedient” in v.1); one who will not be persuaded to obey

(participles)

being led astray – wandering around in error (not surprising when the absence of spiritual understanding is considered)

serving manifold passions and pleasures – enslaved to passion (craving for what is forbidden) and desires for pleasure (hedonism)

spending our lives in evil and envy – living daily in wickedness, depravity, and jealousy over the success of others

(adjective)

hateful – odious, detestable, hated by others

(participle)

hating one another – hostility toward others, particularly those who might seem to be in competition, detesting even the very sight of them

Here Paul gives us a dark picture of the natural state of man, depraved and in sin, at enmity with God and with his neighbor. Perhaps he is exaggerating the view by piling up the disgusting adjectives all in one place; however, if the truth be told and acknowledged, these descriptors apply to everyone in some measure before God intervenes in their lives.

Paul’s reason for painting this picture is to remind all who read and hear his words that prior to God by his Spirit moving in our hearts we are all in the same desperate and lost condition. Consequently we have no cause to think of ourselves as superior in any way over anyone else. When we interact with those around us we must remember what we used to be like and behave with compassion toward those who are still bound in their sin.

Aren’t you thankful to God for that little word “But”? God didn’t leave us in our state of sinfulness and alienated from him. Instead he demonstrated goodness and love toward us in the person of the Savior, Jesus Christ. That goodness and love was demonstrated in his saving of us according to, or on the basis of, his mercy. Our salvation was accomplished by the ministry of the Holy Spirit who regenerated (brought us back to life) and renewed us, making us spiritually new and different. This is all possible because of the work of Christ Himself as the Holy Spirit applies to us the redemption and justification purchased by our Lord Jesus.

Paul uses two significant words here to describe our change of condition: God is the one who did all the work of saving us and he did it according to his mercy and by his grace. God showed mercy by not rewarding us according to our works, not giving us what we deserved; he acted graciously by granting us what we could never earn or deserve because of our inherent sinfulness. It is important to note that God did not merely do the minimum required to get us started in the right direction and then expect us to go the distance by ourselves. He generously provided abundantly in rich measure his Holy Spirit, poured out on us to fit us to be heirs of eternal life.

So that the whole Trinity appears here as concurring in the blessed work of our salvation : we are saved by God the Father, through the ministration of His hfe-giving ordinances, rendered such by the presence and agency of the Holy Spirit ; and this, again, proceeds on the ground of what was done for us by Christ as our Saviour, and what He still does in mediating between us and the Father respecting the bestowal of the Spirit. Fairbairn, Pastoral Epistles

C. Avoidance v. 8-11

If we truly believe the Gospel, it must have a demonstrable effect on our lives and actions. Our obedience to the commands of Christ should be apparent; remember what he told his disciples, “If you love me, keep my commands.” John 14:15 Paul has in view here the principle that the good believers do has a positive effect, not only on fellow Christians but also on the society in which they live. If we expect our friends and neighbors to make better choices and live less destructive lifestyles, we need to set a proper example. When it comes to doing good to others, we should not let zealous “cult” members put us to shame.

We are called to good works but not saved by those works; we do them gladly because we are saved and desire to please our Heavenly Father, not as a means to gain his favor since He has because of his mercy already saved us. We must show kindness to others as God has showed kindness to us; see Matthew 6:12 “forgive us our debts as we forgive our debtors”.

In order to have the time and energy to do as Christ expects us, we must avoid what is unproductive, what will not produce godliness. This includes both the unprofitable behaviors and those who would ensnare us in those behaviors. Paul does not condemn questioning completely, just those foolish or moronic questions which do not lead to godliness. Those sorts of people whose primary purpose is to cause division by their questioning, debates, quarrels, or disputes should be avoided and their teaching rejected.

D. Application v. 12-15

Remember from Chapter 2 that we are to “adorn the teaching of God …in everything”. Sound teaching emphasized in Chapter 2 must have a result in the Christian’s life evidenced by good works. Behavior is the result of belief which is based on doctrine. Paul has emphasized in Chapters 2 & 3 the importance of good works in the life of the believer:

a model of good works Tit. 2:7
following a model
providing a model

zealous for good works Tit. 2:14
who will “perform them from principles of truth and love, and with a zeal for the glory of God, and the honour of his Gospel; and with an holy emulation of one another, striving to go before, and excel each other in the performance of them.” John Gill

ready for every good work Tit. 3:1
“A Christian should be always ready to do good as far as he is able. He should not need to be urged, or coaxed, or persuaded, but should be so ready always to do good that he will count it a privilege to have the opportunity to do it.” Barnes’ Notes

devote[d] to good works Tit. 3:8, 14
“it denotes the application of earnest and continued thought, a careful striving of soul in this direction, that the belief in the doctrines of the gospel should be substantiated by a steady performance of its commanded duties.” Fairbairn, Pastoral Epistles

The principle is that the Christian will consciously make living out the Gospel a priority; when he is faced with a choice about what to do, he will intentionally choose doing what will promote the Gospel and the Kingdom.

So, do you have a model you are following? Are you a proper model for others to follow? Is it your constant priority to follow the perfect model given to us in Christ and lived out by others who love him? To do so will have a cost; 1 Peter 2:20-21 tells us: “But when you do good and suffer, if you take it patiently, this is commendable before God. For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps.”

Holiness In the Family

Titus 2

A. The Principles

1. instruction that is:

a. communicated orally

b. sound

c. modeled

d. effectual

e. transgenerational

λαλει (used here) emphasizes the importance of oral teaching, the act of speaking; λέγω emphasizes the content of what is spoken. Content is not unimportant – Paul stresses sound doctrine in verse 1 (υγιαινουση διδασκαλια), and sound speech in verse 8 (λογον υγιη). Sound, as in, free from defects (or lacks) which would affect its strength or usefulness.

Paul instructs Titus that by word (verse 1, 8 & 15) and example (verse 7) he must instruct and model holiness of life in such a way that his hearers will make the teaching about God attractive. Titus’ teaching is to have visible results in changed lives – it is to be the doctrine established and validated by the apostles which is proclaimed and applied to daily living: “And what you have heard from me in the presence of many witnesses, commit to faithful men who will be able to teach others also.” (2 Tim. 2:2) Titus already knew this but by Paul including these principles the Christians in Crete would get the idea who they should be following as their example.

Godliness depends on sound and repetitive teaching – v. 1, 3, 7 & 10 (NKJV, doctrine, v. 1, 7, 10; διδασκαλια). Teaching that is sound will lead the hearer to God, that is, to salvation and then sanctification. Several things characterize the teaching: sound (v.1), good (v.3), having integrity (v.7), dignity (v.7), beyond reproach (v.8). Sound or wholesome doctrine is that which actually feeds souls, which not only is itself sound but also tends to make others sound in faith and practice.

In reference to the term “sober-minded” used in vv. 2, 4, 5, 6, 8, & 12: “There is a way of thinking which destroys and a way which saves. The man or woman who is sôphrôn walks among the beauties and perils of the world, feeling the love, joy, anger, and the rest; and through all he has that in his mind which saves.—Whom does it save? Not him only, but, as we should say, the whole situation. It saves the imminent evil from coming to be.” Moulton-Milligan, Vocabulary of the Greek New Testament

Teaching is not the job solely of the pastor or elder; the older men and older women have the responsibility of involvement. Older women are to “teach what is good”, (v.3) and this follows the adverb “likewise” or “in the same way”. It indicates that not only the behavior but also the teaching duties of both older men and women are to be similar.

There is certainly precedent for one generation teaching the following ones in Deut. 4:9-10 and Deut. 6:2. The principle is that those who have wisdom and understanding which comes from experience in godly living should work to pass that understanding along to others within their sphere of influence who will then pass it along to others. Remember what Paul told Timothy? It’s a multi-generational process by which the truth leading to holiness is communicated from one group of people to another, from one individual to another.

B. The People

1. older men v. 2

a. general deportment

sober-minded or temperate; not prone to mood-swings

dignified or worthy of respect

self-controlled

Older men should not be poster children for Toys-R-Us, singing “I don’t wanna grow up” as they irresponsibly careen through life. Older men should behave in a mature way, showing that their years of life experience have produced fruit.

b. spiritual qualities

a healthy spiritual life demonstrated by sound faith, love and endurance

Paul again connects belief with behavior – sound faith (πιστει) is evidenced by love for the brethren and patient enduring, “steadfast adherence to a course of action in spite of difficulties and testings”. Friberg, Analytical Greek Lexicon Furthermore, faith and love would not endure without the seasoning of patience.

The goal for Titus, and by extension the elders in Cretan churches, is to so instruct the older men by his own word and example that these character qualities will be found in them. They are then to follow his example and train up the younger men in the same way.

2. older women v. 3

a. deportment

befitting a Christian

careful of what they say and how they act

teaching and encouraging the younger generation to be good wives

Older women are to not only be an encouragement and support to their own husbands, they are to mentor the next generation of women in developing the same qualities.

“One of the nation’s largest Southern Baptist seminaries [Southwestern Baptist Theological Seminary], the school is introducing a new, women-only academic program in homemaking — a 23-hour concentration that counts toward a bachelor of arts degree in humanities. The program is aimed at helping establish what Southwestern’s president calls biblical family and gender roles.

Seminary officials say the main focus of the courses is on hospitality in the home — teaching women interior design as well as how to sew and cook. Women also study children’s spiritual, physical and emotional development.” Associated Press, 08/09/2007

Paul specifies what “especially should be taught by the elderly female members of the church to the younger sisterhood, not intending thereby to supersede instructions of the same sort by the pastors of the church (comp. i Tim. v. 2), but coming in aid of them, and giving them a point and application which could scarcely be done in public.” Fairbairn, Pastoral Epistles

In addressing the women Paul highlights two vices in particular – slandering and being enslaved to wine. Perhaps in choosing these evils Paul was making the point that both older men and women, since he used the term “likewise”, were to act in a way that was counter-cultural. The priority for Christian Cretans was to stand out in the culture because of their righteous living, not be so like the world that others could say “see, those Christians are just like everyone else!”

3. young women v. 4-5

loving – both husband and children; cherishing family, treating them with tenderness, affection and careful nurture,

sensible (discreet): having ability to curb desires and impulses so as to produce a measured and orderly life

modest (chaste): pure and inspiring purity in their children

managing the home well

kind and agreeable

following the leadership of their husbands

4. young men v. 6-7

sensible: right-thinking

having the same qualities as the older men

The principle here is that of older men teaching younger men how to be men by word and example. If that is to occur, older men need to know what it truly means to be a man of God; they must also spend time with younger men so that communication of truths and values can actually occur.

5. servants (employees) v. 9-10

good workers

compliant

honest

loyal and dependable

The bottom line is that when God’s people live as they should, God’s message will not be slandered (v. 5), opponents will be put to shame because there is nothing bad to say about the Christian (v. 8), and their lives will bring honor to God Matt. 5:16 (v. 10).

“…it is not enough that our conscience be pure and clean, and that we walk without any bad disposition; but we ought likewise to add such prudence that enemies shall have their mouth shut when they wish to slander us, that their impudence may be known, and that we may always be ready to give an account of what we have done, and that they may have no presence for blaspheming against the name of God and his word, because there will be no appearance of evil in us. True, we cannot avoid being slandered; but let us always attend to this, that no occasion may be given on our part, or by our imprudence.” John Calvin on 1 Tim. 5:14

C. The Promise

The grace of God, expressed by the truth of God, found in the living and written Word of God, proclaimed and modeled by the man of God, trains the people of God to live in a manner pleasing to God.

God’s grace has appeared, has been made widely known; it is ours now, not reserved for some future state. He has redeemed us for a particular purpose now – “to serve him in holiness and righteousness all our days.” Luke 1:74-75 In the here and now, God by his grace will accomplish our sanctification in part, and in anticipation of complete sanctification at his appearing. The promise is of present effectual grace and future glory connected with the return of Christ.

1. godly living v. 12, 14

denying godlessness and love of the world and its things; rejecting the mindset which shuts God out, thinking and living as if he did not exist and all that matters is this life

“…an ungodly man is a man who simply thinks, speaks, and acts without any reference to God — he seeks his own pleasure or interest, and guides his conduct according to the maxims of sagacity and worldly prudence.” Wm. Graham, Commentary on Titus

living sensibly, righteously, in a godly way

“Hence, the saving grace of God comes into consideration as the paedagogic or moulding power, by means of which our naturally wayward and corrupt souls are formed to that higher scheme of life.” Fairbairn, Pastoral Epistles

most eagerly desirous of doing good works, things commendable by God

2. fulfillment of hope v.13

living in the already, waiting for the not yet – active waiting

anticipating confidently the consummation

hope present in the context of grace

3. freedom from lawlessness v. 14

experiencing freedom from sin’s dominion; see 1 John 3:4

progressing in sanctification through the ministry of the Word and Spirit

purchased by God as his costly and treasured possession and being prepared for his special and particular use

All of this teaching and modeling and mentoring has as its object to prepare us for the return of Christ in great glory. It is effectual only when accompanied by the gracious working of God in the individual.

Our Great God and Savior Jesus Christ gave himself for us to redeem us; is being in his presence what you desire more than anything else? Do you want more of his grace to make you fit and ready for his presence? Does knowing that you are the treasured possession of the Sovereign God of the universe spur you on to please him better? Pray that God would graciously grant you repentance and strength to follow him more closely, living in a self-controlled, upright and godly way.

Holiness in the Church

Titus 1

Paul and Titus traveled to Crete probably after release from his first imprisonment, during a fourth missionary journey which occurred after the close of Luke’s account in Acts and between 62 and 64 A.D. After having spent some time on Crete, Paul continued on to Macedonia from where he wrote this letter to Titus (Tit. 3:12). Titus was a regular companion of Paul on his travels, accompanying him on his second and third journeys as well as part of this one. Paul’s extensive description of his apostolic ministry and authority in the first four verses is not for Titus’ benefit but rather to reinforce to the residents of Crete that Titus was serving as Paul’s trusted representative.

Paul’s primary concern was for the proper behavior of the saints in Crete, that is, their holiness or holy living; in this epistle he specifically addresses the issue of holiness in the church, in the family, and in the world or community. This is in keeping with the principle that God has ordained three institutions with particular responsibilities in the affairs of men – the family sphere, the religious sphere, and the civic sphere of life. It is essential that the Christian live in accordance with biblical principles in all three spheres.

A. Salutation v. 1-4

If the order in which Paul treats the subjects is significant, he implies by addressing the church first that how one lives in the home and the community is directly associated with what he believes, what principles act as the foundation of his faith. Paul makes a specific connection between faith and practice in his greeting to Titus in verse 1 when he refers to “the faith of God’s elect and the acknowledgment of the truth which accords with godliness” (NKJV) or “the knowledge of the truth that leads to godliness” (1:1, NIV, HCSB) — belief governs behavior and right belief is based on truth as revealed ultimately through the living Word, Jesus Christ, and recorded in the written Word.

Paul has a specific body of truth in mind here; we understand that from the characteristics Paul applies to it. It is truth which:

1. leads to godliness v. 1b
2. provides hope of eternal life v. 2a
3. has its source in God v. 2b
4. was made apparent by Christ v. 3a
5. revealed in the Gospel v. 3b

Paul in a previous letter instructed Timothy that the church was the “pillar and foundation of the truth. Through the ministry of the Word by faithful pastors, the truth of God is communicated to mankind. The church through her God-given ministry preserves and maintains the purity of the truth in the world, transmitting it from one generation to another. Here in Titus 1, Paul reminds Titus what has been entrusted to the church and why it is important that the church be in good health. If it was essential for the first-century church to have her feet firmly planted on the truth, to maintain and proclaim a pure Gospel truth, how much more vital is it now in a culture which expresses great disdain for absolute truth.

B. Instruction: Well-qualified elders must be appointed in every town. v. 5-9

1st admonition – ordain Elders in every city v.5

Although Paul had spent some time on Crete working to establish churches with the help of Titus, it was necessary for him to go on to Macedonia before the task was complete. Consequently Paul was convinced the church and those dependent on it remained at risk from those who would cause it harm by their false and deceptive teaching. There on the island were churches gathered together but not fully organized, having members but without the necessary officers who would oversee and guard the individual flocks.

A local church, gathered and fully organized according to the mind of Christ, consists of officers and members. By Christ’s appointment the officers to be chosen and set apart by the church as called and gathered, are bishops (otherwise called elders) and deacons. It is their special responsibility to arrange for the carrying out of what the Lord has ordained, and to use the powers entrusted to them for the execution of their duties; and such arrangements are to continue in the church until the world ends. LBCF, XXVI.8

Paul in verse 5 reminds Titus of the task for which he left him there on the island, to finish establishing the churches by appointing or, perhaps a better description would be overseeing the appointment, of elders in each church town by town. As the apostles found it necessary to install deacons nominated by the members of the Jerusalem church, Titus was to do likewise in Crete. In each of the approximately one hundred towns on the island where there was a gathered church, Titus would need to guide each congregation in their search among their members for those leaders whom Christ had given them.

To aid both Titus and the various congregations, Paul gave particular qualifications by which to judge if potential candidates for leadership were biblically qualified. Both Paul and Peter address the issue of who is fit according to God’s standard for service in the office of elder – in 1 Timothy 3, here in Titus 1, and also in 1 Peter 5:1-3. Of the nearly two dozen words and phrases used by Paul and Peter, the vast majority deal with issues of character, not technical training. Godly character is critical in an elder since he is to be an example to the rest of the flock; remember Paul’s exhortation to the Philippian church, “Brethren, join in following my example, and note those who so walk, as you have us for a pattern.” Phil. 3:17 Similarly he told the saints in Corinth, “Be imitators of me, as I am of Christ.” 1 Cor. 11:1

2nd admonition – faults Elders must not have, virtues they ought to have v.6-8

The overriding quality an elder must have is that of an unblemished reputation, not perfect and without any flaws, but possessing a good character which deserves the respect, love and admiration of the church. Because he holds a position of authority and trust he must be of irreproachable moral character and proven integrity. The first characteristic Paul lists as necessary for a married elder is that of marital faithfulness and sexual purity; if God has blessed them with children, they should be well-mannered and respectful. The other qualities emphasized by Paul focus on the integrity, self-control and spiritual maturity which must be found in an elder.

The negative v. 7

not arrogant

not quick-tempered

not a drunkard

not violent

not greedy for money

The positive v. 8

hospitable

a lover of or devoted to what is good

sober-minded or self-controlled, acting with discretion

upright or virtuous

holy or devout

disciplined

These qualities should be found in significant measure (if not to perfection) in an elder. Further, if an elder is not arrogant, he will be continually striving to develop his character in a godly direction and improve in those areas which are lacking.

Since an elder is responsible for leading and serving the household of faith, he must first have demonstrated the ability to do so in his own household. The nature of a church is that it requires family skills foremost over business skills; single elders are not automatically disqualified but elders with families do have practical experience that will prove invaluable for the flock. An elder must be the sort of godly example that others can and should follow, especially important since example carries a far greater weight of influence than position or title.

3rd admonition – Elder must hold fast the apostolic doctrine v. 9a

An elder must be firmly committed to biblical doctrine and have the ability to communicate it clearly to others; that quality alone prevents someone new to the faith from serving as an elder. This does not necessarily require an elder to have a theological degree but it does require him to be a mature and diligent student of the Bible. An elder must have sufficient understanding and experience of God’s love that it flows from him to the flock, inciting in them a love for Christ. If a primary task of an elder is to point others to Christ and draw them closer to him, he must have an intimate knowledge of the Word of God which is not stagnant but continually growing.

4th admonition – apply knowledge of true doctrine: governing apt learners, refuting the obstinate v. 9b

As you might expect an elder is not to pursue knowledge of biblical doctrine simply for the sake of adding to his supply of Scripture Factoids. Christ expects him to use that understanding for the benefit and growth of the Church, encouraging and enabling believers to grow in godliness while correcting those speak against the truth. In the words of one commentator, “This faithful word is a lever in his hands for moving the hearts of men.” William Graham, Commentary on Titus

The elder’s first task is to guide believers into a greater understanding of the truth, to use biblical principles when providing counsel, to hold up the standard of God’s Word as the completely sufficient rule of faith and practice. His second task is to correct those who distort the truth of Scripture, confirming true believers in their understanding and persuading those who deny the truth to turn from their errors. “The pastor ought to have two voices: one, for gathering the sheep; and another, for warding off and driving away wolves and thieves. The Scripture supplies him with the means of doing both.” John Calvin, Commentary on Titus

C. Reason: Crete is not lacking in disreputable people who must be sternly rebuked. v. 10-16

Sadly, but not surprisingly, there were those in Crete who professed with their mouths to be Christians but whose lives spoke a different profession. It would be relatively easy for those in the church to be fooled by smooth-talking “Christians”, especially if there was a lack of strong leadership in the churches. Claiming to speak for the church and proclaiming their version of the truth, they were really spreading distortions which resulted in whole families leaving the church and following the false teachers.

You don’t have to look far today to find self-appointed ambassadors who declare that their views are representative of the Christian community as a whole. In the name of love they promote an “anything goes” approach to marriage and family values, encouraging local legislators to redefine who’s who in the family. Just as it was necessary for Titus and his fellow pastors to stand against distortions of biblical truth, so it is necessary for pastors and elders to do the same in our present culture.

D. Encouragement: Christ is not destitute of resources out of which to supply his Church. Eph. 1:22-23; 4:7-12

There is great encouragement for the saints who are still pilgrims in the world; when Christ returned to glory and the seat of honor at his Father’s right hand, he remembered the Church. The one “who fills all things in every way”, who ascended to heaven “so that he might fill all things”, personally gave “some pastors and teachers for the training of the saints in the work of ministry”. Christ knows the needs of his people, of his Church and has committed to doing all that is necessary for its perseverance. He declared to his disciples that he would build his Church and the forces of even Hell itself would not be able to overpower it. Matt. 16:18 It is Christ who gathers his Church, who builds his Church, and who meets all her needs. He does all this from the place of honor and authority in heaven, lavishing blessings on his people from the vast and glorious riches of his grace. Eph. 1:7-8, 18-19

…one of the things, dear pastor reader, that you must take to heart is that God really did intend that the local church have local pastors. That is, pastors and not vigilante theological or political brawlers. Or, if I may say it without stepping on too many toes, a face on a jumbotron. Men who are, well, like the next part of this passage who are frankly charged with the well-being of Christ’s people for the sake of teaching them who Christ is, who He has made them, and what that means in their daily life.

Paul wanted Titus to establish elders. That was the plan. God says it’s a good idea, and you should agree with him. Frank Turk

Progressive Truth

2 John 1

From an article in the February, 2007 issue of Christianity Today entitled Five Streams of the Emerging Church by Scot McKnight, professor of religious studies at North Park Theological Seminary in Chicago, Illinois and who is happy to consider himself part of the emerging “conversation”:

“The emerging movement tends to be suspicious of systematic theology. Why? Not because we don’t read systematics, but because the diversity of theologies alarms us, no genuine consensus has been achieved, God didn’t reveal a systematic theology but a storied narrative, and no language is capable of capturing the Absolute Truth who alone is God. Frankly, the emerging movement loves ideas and theology. It just doesn’t have an airtight system or statement of faith. We believe the Great Tradition offers various ways for telling the truth about God’s redemption in Christ, but we don’t believe any one theology gets it absolutely right.

Hence, a trademark feature of the emerging movement is that we believe all theology will remain a conversation about the Truth who is God in Christ through the Spirit, and about God’s story of redemption at work in the church. No systematic theology can be final. In this sense, the emerging movement is radically Reformed. It turns its chastened epistemology [theory or science of the method or grounds of knowledge; Ed.] against itself, saying, “This is what I believe, but I could be wrong. What do you think? Let’s talk.”"

As sincere and heart-warming as this sounds, is it a biblical view of truth and theology? Did God reveal only a “storied narrative” or does his revelation include systematic theology? Does the idea that language is incapable of capturing the Truth who is God mean that no truth concerning God is unchanging and knowable? Does the absence of consensus and the diverse claims of various theologies preclude the possibility of a single theology that “gets it absolutely right”, that “[n]o systematic theology can be final”? Did the author of The Shack get theology right?

Perhaps the question should also be asked, “What ought our mindset to be toward our Christian brothers and sisters who out of love for the lost can be found toward the emergent (or postmodern) end of the ecclesiastical and philosophical spectrum?”

“It is much more popular to be tolerant of error than to try to correct it. Sentiment might dictate a less stern stand against falsehood.

A French proverb says, “There are times when to be only kind is to be not even kind.” John demonstrates, in his firmness motivated by love, that the sort of kindness which in our day answers to tolerance is not a manifestation of real Christian love in the presence of error.” Bible Study Textbook

A. a passion for the truth v. 1-4

1 The elder to the elect lady and her children, whom I love in truth, and not only I, but also all who know the truth, 2 because of the truth that abides in us and will be with us forever: 3 Grace, mercy, and peace will be with us, from God the Father and from Jesus Christ the Father’s Son, in truth and love. 4 I rejoiced greatly to find some of your children walking in the truth, just as we were commanded by the Father.

Jesus spoke of truth in absolute terms: “Sanctify them in the truth; your word is truth.” John 17:17 John similarly speaks of truth in the first four verses of his letter to the church, using the term for truth that indicates: truth as the opposite of a lie or mere appearances, the reality rather than the appearance. In other words, Jesus and John both indicate that there is a reality and specific truth which corresponds with that reality.

John and Jesus both narrow the concept of truth by making it exclusive: “the truth” (John 17:17; 2 John 1:1-2 ) in contrast with “truth”. It is not any collection of truth, something that is mostly truth, a system of truth that is accurate but not comprehensive, of which John and Jesus speak. It is instead an exclusive, specific and comprehensive truth which corresponds to reality both natural and supernatural. Jesus declared himself to be the truth (John 14:6) and identified the Word of God as revealed truth. John, in the concept that the truth can abide in us (2 John 1:2), parallels Jesus’ thought about the Holy Spirit whom he identified three times as the “Spirit of Truth” (John 14:16-17; 15:26; 16:13), the one whom he and the Father would send.

Jesus and John further describe the truth as something which can be objectively known. Jesus says the Spirit will guide believers into all the truth (John 16:13); John addressed his epistle to those who “know the truth”, that is, those who have an intimate experiential knowledge and understanding. Thus truth can be known, it can be understood, and it corresponds to reality. If God’s Word is revealed truth, then, since God’s word is forever settled (or firmly fixed) in heaven (Psalm 119:89) some category of revealed truth must be absolute and unchanging.

It is for this sort of truth that John had a passion, a determination to follow and uphold. John was so concerned for the truth especially as it was perceived by his loved ones in the church that he felt compelled to issue a strong warning to them. John greatly rejoiced to see some of his spiritual children living according to the truth (see also 3 John 1:3) and was determined to do all he could to encourage them to persevere in the truth.

B. walking in the truth v. 4-6

4 I rejoiced greatly to find some of your children walking in the truth, just as we were commanded by the Father. 5 And now I ask you, dear lady-not as though I were writing you a new commandment, but the one we have had from the beginning-that we love one another. 6 And this is love, that we walk according to his commandments; this is the commandment, just as you have heard from the beginning, so that you should walk in it.

If the approach to truth is “This is what I believe, but I could be wrong. What do you think? Let’s talk.”, how do you get beyond conversation to action? While it may not be rank skepticism, it certainly sounds like a prime breeding ground for indecision. In fact, it puts me in mind of Paul’s description of spiritual “little children, tossed by the waves and blown around by every wind of teaching, by human cunning with cleverness in the techniques of deceit.” (Ephesians 4:14)

John leaves no room for debate here, he urges his readers to follow the command to love one another. John repeats the command given by Jesus in John 13:34 when he instructed his disciples to love one another as he had loved them, repeated by John in 1 John 2:7-8 and then again here. It is described as a command which is not new, yet new, the same as first given, yet different. The command from the beginning was to love God and love neighbor, the greatest commands according to Jesus and from which all other commands were derived. And in principle those two commands dated to the Garden, since to disobey even the one explicit command regarding the fruit immediately resulted in breaking the two Great Commands.

John’s reference to the beginning probably had the start of their Christian life in view; the application he makes is that what they believed about the truth was evidenced by their lives. If they believed Jesus was the truth, then they would keep his commands; if they believed the Bible was truth, they would obey its precepts. Again, John leaves no room for debate as he declares that the command which was in force at the beginning is still in force; the standard which was operative when they came to faith is still the standard.

John also makes it clear he believes that truth can be effectively communicated from God to man and that man can fully understand it. He didn’t rely on Jesus to filter and process the communication, making it intelligible to man on God’s behalf. John rejoiced to find saints within the church obeying the truth as “commanded by the Father”. The saints possessed the truth, it had been commanded, communicated, by God the Father, and it was unchanging. Although they possessed the truth, John was concerned that they maintain it, that they continue to walk in the truth, that they continue to love one another.

C. upholding the truth v. 7-11

9 Everyone who goes on ahead and does not abide in the teaching of Christ, does not have God. Whoever abides in the teaching has both the Father and the Son. ESV

9 Anyone who goes too far and does not abide in the teaching of Christ, does not have God; the one who abides in the teaching, he has both the Father and the Son. NASB

Finally John issues a strong warning about those who perhaps had started out in the church and then left, going out into the world to spread their ideas about religion. Because of what they accomplish John compares them to Satan, the ultimate Deceiver, since they are busy doing his work for him. The particular error John has in view here is that of docetism, that Jesus only appeared to be human and thus there was no real incarnation and no substitutionary atonement.

John’s concern was that the saints would be seduced, drawn into the error and thus lose their grasp on the truth. While their salvation was secure, their sanctification and progress in holiness was by no means guaranteed. This is especially true if they departed from a right understanding of the truth and started behaving in ways inconsistent with the commands of God. Apparently there were sufficient elements of truth in what the deceivers taught that even the saints could be tricked, if not at first,then by repeated contact.

These Gnostics claimed to be the progressives, the advanced thinkers, and were anxious to relegate Christ to the past in their onward march. This struggle goes on always among those who approach the study of Christ. Is he a “landmark” merely or is he our goal and pattern? Progress we all desire, but progress toward Christ, not away from him. RWP

How like the mindset that is often expressed in liberal churches, in Supreme Court decisions, and in scientific debate: “biblical Christianity is primitive and outdated, we’ve moved beyond that in our thinking. As humanity has progressed and developed, we have reached new heights and must develop new and better paradigms in order to reach our full potential.” The same is true in the postmodern or emerging church: “we’ve moved beyond the need for a fixed and rigid theology, beyond an unchanging version of the Truth supposedly held by the historic church. At this stage of our culture we need a new paradigm, a more relaxed understanding that there may not be a single overarching explanation (metanarrative) of reality. Let’s talk about it and see what we come up with.”

Nowhere do we see any evidence in Scripture for Jesus using dialogue and the creative process to develop his theology. At the risk of personal harm, he staked out biblical territory in concrete and absolute terms, making it plain that the foundational truths of God’s Word were not negotiable or even open for debate. Repeatedly Jesus reinforced the old truths, correcting modern innovations and taking his hearers back to the foundations laid in the “Law of Moses and the Prophets and the Psalms”. (Luke 24:44) To think that we have progressed beyond that way of thinking means that we have progressed beyond Christ, something which John denounces. In his inspired view, such a person was not a follower of Christ, a child of God.

John’s antidote for deceivers is twofold: (1) abide in the teaching of Christ and (2) provide no hospitality whatever for their teaching and no encouragement for them in their work. The order here is essential; in order for the saints to stay the course, they must remain fixed on the foundation which “no one can lay …other than that which is laid, which is Jesus Christ.” (1 Corinthians 3:11) They must stay true to the teaching which pointed to Christ and that which he himself taught. Christ and his revelation is the “only sufficient, certain, and infallible rule of all saving Knowledge, Faith and Obedience”. (LBCF I.1) To go beyond Christ is to abandon him as the foundation and that which he showed by his example teaching to be all-sufficient. To stay with Christ requires as extensive an understanding of Scripture and knowledge of Christ as we can possibly achieve.

Second, he instructed the saints to be on guard against them, to be discerning and recognize the deception – “watch yourselves” – and not be sucked in by it. They were not to be wowed by the new ideas but to understand that what was being presented represented a departure from the historic faith of the church. As such, it was not to be encouraged or promoted in any way; the saints were not to be uncivil but neither were they to treat the deceivers as brothers. In John’s view, to promote their efforts directly or indirectly was equivalent to being one of them, actually involved in their work of deception.

What does that mean for us? Obviously we should use great care in directing our support, financial and otherwise. Things I try to avoid (besides the obvious ones – don’t invite the local cult missionaries in the door, etc.):

buying new books when I don’t want to encourage the author by running up their sales numbers. Buy used or borrow from a less discerning friend! Besides, we are to be good stewards of our finances.

reading a book or paper when good reviews from reliable sources will suffice.

filling your mind with questionable material. It’s one thing to be informed about error, it is quite another to become saturated with it. If you must get informed, be sure to intentionally intersperse material from a trusted source.

visiting websites that promote error. Many if not most have hit counters and running the numbers up will add to their revenue and encourage them.

So, is truth progressive? Well, it can be as long as it causes us to progress in our understanding of Christ and conformity to him. Diligent study of God’s Word with an eye to personal application accompanied by a regular use of the means of grace will surely cause a child of God to progress in sanctification. The study and application of any truth that draws us closer to Christ should be welcomed by the Christian; any “truth” which claims to improve our lot in life but serves to divert our attention or love away from Christ must be shunned. We MUST begin with God’s Word and filter all that we see and hear through the lens of Scripture; praise the Lord he has revealed himself to us in his Word and we have copies of our own to study and use.

Give Me Grace to Keep Your Law

Psa 19:12-14

Our text begins with the rhetorical question – “who can discern his errors”? Charles Spurgeon would re-punctuate the question into an exclamation since the person who has an intimate knowledge of God’s Word wonders as to what he does not know rather than congratulate himself over what he does know. At the end of the day, who can remember all the ways in which he displeased God or broke his laws? David asked this question as the follow-up to a description of how profitable knowledge of God’s law is and what reward there is in keeping it.

Looking at his life in the mirror of Scripture brought David to the conclusion that his errors were innumerable and, if he were depending on obedience to the law to gain favor with God, he was doomed. Only if God had ordained some other way for his children to find acceptance in his sight, something other than perfect obedience, would anyone including David have favor with God. As bleak as the picture was, David did not give up hope or think that since he was unable to avoid sin completely, he was off the hook of obedience; he remained determined to obey God and his laws to the best of his ability.

In Psalm 119:102 David declared his absolute dependence on God to remain faithfully obedient: “I do not turn aside from your rules, for you have taught me.” Here in our text he shows awareness of his sinfulness and the various forms which it can take coupled with his need for God’s grace and mercy. Remember, sin is deceitful, working to deceive us into thinking it is less awful than it really is, trying to convince us that things God calls sin are really something else.

Lord, give me the grace to keep from committing:

A. hidden faults v. 12

Here the Psalmist is speaking of sins of ignorance, sins of either omission or commission but of which he is unaware. These are sins which God sees in us but which we honestly fail to see in ourselves. That this is the type of sin is clear from the obvious piety communicated in the preceding part of the Psalm and the fact that his immediate response to recognizing it as sin is to seek forgiveness. In fact the rhetorical question with which he opens the verse puts us in mind of Paul’s agonizing struggle with indwelling sin described in Romans 7:15ff.

“The English translation of “by straying” (unintentionally, through error) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful.” NET

God gave Moses clear instruction on how to deal with unintentional sins: sins of comission in Leviticus 4 and sins of omission in Numbers 15:22-29. Separate instructions for dealing with other classes of sin are given elsewhere.

Nothing about this sinful act points to any element of defiance or intentional deception; instead it appears that the individual’s intention was to do what was right but he “missed the mark”. David made no attempt to redefine sin or his action nor did he minimize his offense. He acknowledged it as sin, albeit unintentional. He asked that God would declare him innocent, acquit him, of his sin.

Because David understood that sin has consequences (and rightly so), he knew that God could not simply declare him innocent; a holy and righteous God would never treat it as if it never happened. God must punish sin and the only way he could avert the consequences from David would be to divert them to someone else. David articulated this in Psalm 32:2 where he described “the man to whom the Lord does not impute iniquity” as blessed. David would experience the blessing of forgiveness only when his sin was credited to someone else’s account and he prayed that God would do just that.

Lord, give me the grace to keep from committing:

B. presumptuous sins v. 13a

In Psalm 119:101 David declared that he had restrained his feet from every evil way; here he indicated his dependence on the Lord’s grace to restrain him from sins of self-confidence. Implied is a recognition that he is dependent on grace to remain dependent; if God were to withdraw his grace and his restraining hand, David would quickly become confident in himself and his own abilities. At that point he would not only be foolishly depending on the wrong source of strength, he would be vulnerable to all sorts of deception and sinful actions.

It’s not hard to believe that perhaps David wrote this Psalm after his “situation” with Bathsheba and had it in mind as he penned these immortal words. “Oh, I can stay home from battle; that won’t be a problem. I can look at my neighbor’s wife without lusting, I’m just enjoying the beauty of God’s creation and I can keep it at that. I’m the king and it’s my prerogative to marry when I choose and whom I choose; besides, if God hadn’t wanted me to marry her, He wouldn’t have put her in the house next door.” Once David committed that first sin, many more came right on its heels and before he could change course, he was overwhelmed with a huge load of sin, guilt and depression. When David spoke of self-confident sins gaining the advantage over him, he knew what he was talking about; he also knew that in his own strength he could neither avoid presumptuous sin or escape its dominion.

The unrighteous experience the dominion of presumptuous sins on a daily basis; in fact, that dominion is what prevents the ungodly from choosing to follow God and his ways by their own abilities. But it is not only the unrighteous who have to deal with the dominion of sin; the righteous, also, are at risk of such dominion, at least during those periods when they fail to depend on God’s grace.

“Now, if David, who had made so much progress in the fear of God, was not beyond the danger of transgressing, how shall the carnal and unrenewed man, in whom innumerable lusts exercise dominion, be able to restrain and govern himself by his own free will? Let us learn, then, even although the unruliness of our wayward flesh has been already subdued by the denial of ourselves, to walk in fear and trembling; for unless God restrain us, our hearts will violently boil with a proud and insolent contempt of God.” John Calvin

Lord, give me the grace to keep from committing:

C. great transgression v. 13b

David recognized not only the cumulative nature of sin where one sin leads almost inevitably to another, but also the nature of sin to become increasingly evil. In his terminology for sin, David progressed from sins of ignorance to sins of self-confidence to sins of outright rebellion. This is the same downward spiral which the righteous man studiously avoids in Psalm 1:1 and which Lot, Abraham’s nephew failed to avoid.

David understood from both precept and experience the greatness of the evil of sin; he also understood the great evil of great sin and how God viewed it in the old dispensation. Under Mosaic law there was no sacrifice or atonement for presumptuous nor defiant sin: see Numbers 15:30-31. David shuddered at even the thought of being guilty of that heinous a sin and, realizing that lesser sins were stepping stones toward it, acknowledged the necessity of God’s preventing grace.

Once again David made the connection between God’s gracious dealings with him and the logical outcome of that: in order for David to be blameless and innocent of grievous sin he must be restrained by God from the sins he would naturally commit. David knew that the tendency still existed within him to relapse back into his former sinful ways and that only God’s “hand on the reins” would keep him on the path of godliness.

Lord, give grace to sanctify my:

D. words v. 14

In his final prayer David excelled the Pharisees by getting to the heart of law-keeping. Up to this point his focus had been primarily on external conformity to God’s law with an oblique reference to mindset in the concept of presumptuous sin. Next he addressed verbal expression and the need for God to oversee his very speech, guarding and guiding it in such a way as to be pleasing and acceptablt to God. In order for his words to be acceptable to God they must be good and holy, building up his hearers and honoring God. Implied is the understanding that words are an indication of thoughts and emotions; consequently implied is the desire for God to sanctify them as well.

E. thoughts v. 14

David finally got to the root, the ultimate source of sinfulness – the heart of man. Sin begins in the heart, the desires, moves to the mind, the thoughts, which direct actions. James 1:15 David recognized that if God’s sanctifying grace did not extend to his heart, he would be fighting a losing battle against sin by attempting to put an external restraint in place. In fact, in Psalm 51:16-17 David declared his understanding that “a broken and contrite heart” was necessary for him to find favor with God.

Augustine, Confessions, X.29

My entire hope is exclusively in your very great mercy. Grant what you command, and command what you will. tr. Henry Chadwick

There can be no hope for me except in your great mercy. Give me the grace to do as you command, and command me to do what you will. tr. R. S. Pine-Coffin

Neither David nor Augustine asked God to change the standard of what he requires; rather they pleaded with God to give them the grace to meet his expectations, and when they failed to measure up, to be merciful. David’s closing statement is one of dependence and implicit trust in God to protect and deliver him from sin and death. This side of the Cross we are just as dependent on God’s grace for victory over sin and acceptance in his sight as David was. May our desire to please God and our dependence on him be every bit as fervent and sincere as was David’s.

How I Love Your Law

Psa 119:97-104

Written by the one described by God as being “after his own heart” or like-minded. (Acts 13:22 1 Samuel 13:14)

Using only a few words, the writer has produced permutations and combinations of meaning which display his holy familiarity with his subject, and the sanctified ingenuity of his mind. He never repeats himself; for if the same sentiment recurs it is placed in a fresh connection, and so exhibits another interesting shade of meaning.

There is an evident growth in the subject matter. The earlier verses are of such a character as to lend themselves to the hypothesis that the author was a young man, while many of the later passages could only have suggested themselves to age and wisdom. In every portion, however, it is the fruit of deep experience, careful observation, and earnest meditation. Spurgeon, Treasury of David

These words are obviously from the pen of one who has spent a lifetime doing just as the opening verse describes, meditating all day long on the law of God. See v. 97b and 99b.

God’s people have a great love to his word; yea, such a hearty affection as cannot easily be expressed… The word deserves it in respect of the author; …it is God’s word, and they love it for the author’s sake, the signification of his mind, as a letter from a beloved friend is very welcome to us. The word is …God’s epistle and love-letter to our souls, therefore for his sake it is the more welcome to us. …Now for us to be strangers to it, and little conversant about it, argues some contempt of God; as to slight a letter of a friend shows little esteem of the writer. The saints they put it into their bosoms, and it gains upon their hearts. Why? It is God’s epistle, it is my best friend’s letter. This is certain, love God and you love his law; for the author’s sake it will be dear and precious to you. Thomas Manton

Love for the law of God directs our:

A. attention

Note: Attention is consciousness and something more. It is consciousness voluntarily applied, under its law of limitations, to some determinate object; it is consciousness concentrated. –Sir W. Hamilton. [1913 Webster]

all the day v. 97

continually throughout the day. During those times when we are performing “mindless” routine tasks which don’t require our full concentration, our thoughts should turn to things of the Lord. The only way that will be possible is if our mind is saturated with the law of the Lord. David did not need the scroll before his eyes in order to meditate on God’s law; it was so familiar to him he could recall it at will at any time of day.

ever with me v. 98

perpetual, from one day to the next. If God’s word is to always be fresh in our minds, our minds must have a constantly fresh supply; that means daily, at least. You can’t expect to tank up on “Bible bits” on Sunday and have it last for the remaining six days. Daily devotional and study time followed by meditation throughout the day is absolutely essential for robust spiritual health.

The result:

wisdom v. 98

more than his enemies. Meditation on God’s Word which reveals God Himself to us enables us to understand his purpose – to defend and bless the church. When we understand God’s purpose, we have the wisdom to work with rather than against it as our enemies would. This should not be a surprise considering God’s promise to Israel: see Deut. 4:1-6

insight v. 99

more than his teachers. God’s Word provides insight which cannot be taught by earthly teachers. The 12-year old Jesus embodied this very principle: see Luke 2:46-48 It is important to note that neither David nor Jesus despised their teachers; even though they excelled their teachers they still profited from them. The point is that the understanding which comes from meditating on God’s Word enabled them to surpass their instructors, especially those who were not likewise students of the Word.

discernment v. 100

more than his elders. There is a discernment which comes from knowing Scripture that is not matched by experience. Elihu in his first discourse on Job’s plight rightly understood that “it is the spirit in man, the breath of the Almighty, that makes him understand. It is not the old who are wise, nor the aged who understand what is right.” ESV Job 32:8-9

Love for the law of God directs our:

B. affections

admiration v.97

To the professor it is a task imposed to satisfy conscience… To the child of God it is food and medicine, light and comfort yea, ” life from the dead.” The law of precept in the world is a ” law of liberty” – a law of love – in his heart. His former obedience was the bondage of fear. But how different is the effect of constraining love! He now delights to view it in every lineament. He dwells upon every feature with intense enjoyment. Before, it was his confinement his chain. Now, it is his liberty his ornament. He is not what he was, “Old things are passed away: behold, all things become new.” Charles Bridges, Psalm 119, 1827

ardor v. 97

“It is my meditation all the day.” This was both the effect of his love and the cause of it. He meditated in God’s word because he loved it, and then loved it the more because he meditated in it. Spurgeon, Treasury

May I love it so that I may be always meditating upon it, and by continual meditation yet more enlarging my love and delight in it! So let it prove an ever-springing source of heavenly enjoyment and holy conversation! Bridges

delight v. 103

Nothing is sweeter and more delightful to the palate than honey, especially that which is fresh from the honeycomb. Likewise there is nothing more delightful to the spiritual palate, nothing more satisfying to the soul, than the word of God. The words of invitation – “come all who labor and are heavy laden and I will give you rest” Matt. 11:28-29; the words of comfort – “I would not have you to be ignorant …concerning those who have fallen asleep” 1 Thess. 4:13-18; the words of correction – “those whom the Lord loves he chastens” Heb. 12:6

desire v. 103

He could not have enough of it, so ardently did he love it: all the day was not too long for his converse with it… It is said of some men that the more you know them the less you admire them; but the reverse is true of God’s word. Familiarity with the word of God breeds affection, and affection seeks yet greater familiarity. Spurgeon, Treasury

Remember Mary, sister of Martha and Lazarus who sat at Jesus’ feet to drink in all she could of his teaching, and for which Jesus commended her: “Mary has chosen the good portion, which will not be taken away from her.” Luke 10:42 Mary acted on her desire to be filled with God’s Word, and in Martha’s opinion neglecting her duties to do so.

Love for the law of God directs our:

C. actions

meditation v. 97

Meditation = the turning or revolving of a subject in the mind. Webster, 1828

So much of contemporary culture is transient (of short duration, brief and fleeting); grazing, channel surfing, flitting from one activity to another, driven to see how fast this thing can be done so we can move on to the next thing. Even Wal-Mart keeps track of which associates have the highest rate dragging stuff across the scanner. That is the exact opposite of meditation – pondering on a subject, thinking about it from all angles, pursuing all its connections, exhausting its meaning and significance before moving on to another topic.

obedience v. 100

keep your precepts. Pleasing God requires knowledge of his standard; love fuels meditation on his Word which fuels the desire to please him which motivates to obedience. David’s wisdom, insight and discernment did not merely inform his mind – it governed his actions also, directing him into obedience to God’s laws. Study and meditation on God’s Word should always result in action as we put into practice those things we have learned.

restraint v. 101

Love for God and his Word and a desire for obedience to God’s law compels the Psalmist to stay away from the boundaries, from questionable things, from approaching those things that would encourage disobedience. It is not merely that he doesn’t pursue the things of the world, he actively restrains himself from even heading in their direction.

The apostle John comes at it from the perspective of desire when he says “don’t love the world or the things of the world” 1 John 2:15; David recognized that he didn’t have to get too close to wrong things before he would begin to desire them, and you know, things lead to things! His restraint was purposeful; he wasn’t just saying “No!” to evil. He instead was saying “Yes” to doing what is right and pleasing to God.

focused following v. 102

David not only exercised restraint, he kept his feet going in the right direction. Even when there was nothing in particular to tempt him and draw him away from obedience to God, David kept focused on obedience to God’s laws. He knew that so long as he kept his attention and meditation on what was right, he would act in a right way. If his habit was to speak in a way that was edifying, he would not be guilty of profanity. If he kept his thirst satisfied with water he would never get drunk. Focused following fills all of life with what is right so there isn’t room for what is sinful.

Love for the law of God directs our:

D. attitude

constant awareness v. 98

A person who suffers from a chronic disease or pain is constantly aware of its presence. Sure, the symptoms may ebb and flow but they are always there. David spoke of God’s word, his commandment, as always being present with him and he as always being aware of it. It is that constant awareness of the principles and precepts of God’s word that serves to govern our actions and inform our decisions.

respect v. 101

The one who is continually meditating on the word of God will have a great respect for it because he understands it to be the very word of God, authoritative and infallible and living. Therefore he will do all in his power to honor it and follow its commands out of respect for what it is and the author who wrote it.

dependence v. 102

David credited his continued obedience to God’s preserving grace; it was God who taught him, enabling him to persevere in holiness. Only in continued dependence on God would David be able to stay true to God do what is right; the same is true for us. A primary way in which God gives us the grace we need is through his Word, the reading and preaching and teaching of it accompanied by diligent meditation on it.

hate deceit v. 104

A love for and understanding of God’s precepts stimulates a hatred of deceit, especially the ultimate deceit of sin. Notice I called it the deceit of sin, not the sin of deceit. Every sin is an act of deceit by which we deceive ourselves into thinking that either this sin isn’t really that bad or God will look the other way while we get away with it. A proper comprehension of God and his law causes us to hate that sort of attitude and in its place love the pursuit of holiness.

E. Conclusion

So where are you today in your attention, affections, actions and attitude?

“What is our daily use of the word of God ? Are we satisfied with a slight looking, or seeking an intimate acquaintance with it ? Is its influence ever present, ever practical ? Do we prize it as a welcome guest ? Is it our delightful companion and guide ? Oh! meditate in this blessed book. “Eat the word,” when you have “found it ; and it will be unto you the joy and rejoicing of your heart.” The name of Jesus its great subject will be more precious your love will be inflamed your perseverance established and your heart enlivened in the spirit of praise. Thus bringing your mind into close and continual contact with “the testimonies of God” and pressing out the sweetness from the precious volume, it will drop, as from the honeycomb, daily comfort and refreshment upon your heart.” Bridges

EXPOSITION OF PSALM CXIX: AS ILLUSTRATIVE OF THE CHARACTER AND EXERCISES OF CHRISTIAN EXPERIENCE by Charles Bridges; 16th Edition, 1842

The Gospel Presentation – 7 Steps to Faith

Romans 1-5, 10

Act. 8:1-4 Parallel/continuation passage: Acts 11:19-21 “Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus. And the hand of the Lord was with them, and a great number who believed turned to the Lord. “

Acts 8:4; 11:20 – ευαγγελιζομενοι – evangelizing, announce good news

Acts 11:19, 20 – λαλουντες, ελαλουν – speaking or talking

For the most part, non-ordained members of the Jerusalem church, dispersed throughout the countryside, answering questions as they traveled and tried to put a life together again – all the obvious “why” questions. Perhaps they provided the mental picture for what Peter later described in 1 Peter 3:15: “being prepared to make a defense (απολογιαν) to anyone who asks you for a reason for the hope that is in you”.

In both instances in Acts, the ones scattered are described as speaking “the word (τον λογον)”. Clearly the source of the “good news” they were announcing had its source in God’s Word; it was not merely a word of personal testimony they were sharing with others. Further, it had the effect of turning people to the Lord.

What was it they were speaking? Perhaps as important, what should we speak when our intention is to lead someone to conversion and faith in Christ?

Remember: Salvation is a monergistic work of God; but he uses means. Ultimately the salvation of an individual depends solely on God and what he does/has done. Nothing the individual does will get him to heaven; nothing you do will either get him in or keep him out. So, when God gives you opportunity to evangelize someone, trust him for wisdom and words and then relax.

1. Made in God’s image but fallen Romans 1:18-32

The first thing which must be done in presenting the Gospel is to begin with Creation, declaring that God made man in his image with the obligation to obey God’s commands; Adam then failed his duty, fell into sin and a state of condemnation, with consequences for all mankind. Romans 1 and 5 along with the Creation story of Genesis tell the tale of mankind created perfect in righteousness and true holiness who then rebelled against God, disobeyed his command, and fell from their first estate of grace with no way to recover what had been lost.

2. A certain judgment Romans 2:5-16

Because of his sin and the fact that man is without excuse, God will judge all men according to their deeds in relationship to the righteousness required by his law. Romans 2 makes it plain that God will not wink at sin but rather will judge according to the standard, Christ, who is the fulfillment of the law. God will compare the works of the individual with the work of Christ and, yes, motive is part of the package – see 2:7-8. It all comes down to obedience for the right reasons.

3. An enemy of God and without hope Romans 3:9-20

Adam in his state of sin and condemnation was an enemy of God as is all of his posterity, without God and without hope. Romans 3 with its extensive Old Testament quotations thoroughly describe man’s condition and his attitude toward God as a fugitive from him and his law. Consider the categorical negatives of this passage – there are no exceptions to what Scripture describes of the unregenerate.

“In eitherway, the reckless wickedness of men proves that they are destitute of all proper regard of God. They act as if there were no God, no Being to whom they are responsible for their conduct, and who has the purpose and power to punish them for their iniquity.” Charles Hodge, Romans

Since no one will ever be justified by their works, apart from a “proper regard of God” there is no hope whatever.

4. An inescapable death sentence Romans 5:6-14

The penalty for sin is death, not sickness or misery or anything short of death, the only consequence for failure to keep the law of God. Accompanying the sentence of death is what is even more horrifying to consider, the wrath of God. Consider everything presented up to this point, the condition and behavior of the sinner as over against God’s righteousness requirements. His wrath against ungodliness is deserved and just; since it is part of the sentence, that means death is not the end of existence for the sinner.

5. The divinely provided Substitute Romans 5:15-21

At this point, the individual is ready to hear the good news of the substitute provided by God so that he might have life. This substitute did what he could not, living a life of perfect obedience to God’s commands, then suffered the penalty for sin on the Cross without being consumed as evidenced by his resurrection on the third day and subsequent ascension to glory. The question, then, is if the individual will put his trust in Christ as the one whom God sent to be his substitute, paying the full penalty for his sin and reconciling him to God, none of which he could do for himself.

6. Confess and repent Romans 10:5-13

The next thing that must be addressed in a Gospel presentation is that the one who understands his state of condemnation and need for a substitute to pay his atonement must confess and repent of his sin. True faith believes that the Christ of the Scriptures is the only way of salvation. Evidence of true faith is shown in confession – calling sin what God calls it, rebellion and disobedience. Further evidence is shown by repentance, a change of mind and purpose, and a radical change of lifestyle, since “God’s kindness is meant to lead [the sinner] to repentance” (Rom. 2:4; also 2 Cor. 7:10 – “godly grief produces a repentance that leads to salvation”).

7. How do I do that? Nehemiah 1:5-11; Psalm 51:1-15; Daniel 9:4-19

The last element of a Gospel presentation is to answer the question, “What do I do to be saved?” The answer is that the sinner who desires to embrace Christ for salvation should pray a sincere prayer of confession and repentance in which he acknowledges his inability to save himself from his state of condemnation, his acceptance of Christ as his substitute, and placing of all his trust in Christ for the complete work of salvation and sanctification. There is absolutely no salvific efficacy in this prayer – it is not the means to being saved but the response to having been saved.

8. Assurance of salvation

The believer can examine himself in the light of Scripture and see if he:

desires to keep the moral law of God, 1 John 2:15-17

obeys the law out of love for Christ, 1 John 5:2-3

puts the rules of godliness and righteousness into practice, 1 John 2:6

stays in continual fellowship and communion with Christ, 1 John 1:6-7

recognizes that the work of salvation belongs to God alone. 1 John 4:8-10, 19

These are all evidences of conversion which in addition to the internal witness of the Spirit (Romans 8:16-17) give assurance of salvation.