Romans 1:8-15
The Roman Christians were known throughout the world. Paul implies that at the time of this writing, he had not yet been to Rome. According to Galatians 2 there were at least fourteen years between Acts 9, when Paul was converted and Acts 15, when he returned to Jerusalem the first time.
Some time after his return from Jerusalem Paul began another journey, accompanied by Silas, during which he spent time in many places including more than a year and a half in Corinth, and two years and three months at Ephesus. On his return to Jerusalem, he spent three months in Greece, and at least another month traveling. He then spent at least two years as a prisoner in Ceasarea as a prisoner and several months traveling to Rome. We have no details as to the amount of time he spent in many other cities, other than saying he spent a good while at one. It is impossible to determine a date for Romans with any certainty.
Not knowing how much teaching they have had, Paul is praying for the Christians in Rome, that he may be able to come and see them.
“First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.” (Romans 1:8-10)
Because he had not been there, and had met many like the disciples at Ephesus in Acts 19, who had only part of the story, Paul has a desire to come and address areas where they might be deficient. Personal contact would help identify those deficiencies and correct them so they could be fully equipped. This would comfort Paul as well, but he has been unable to come thus far. It explains why Paul goes to such lengths to lay out the entire doctrine of salvation and Christian living for the Romans. He knew what had been taught in other churches, and thus could focus on their specific needs, but he didn’t know about Rome. This implies Peter did not start the church at Rome, as Paul would have known what Peter had taught.
“For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; That is, that I may be comforted together with you by the mutual faith both of you and me. Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.” (Romans 1:11-13)
Paul’s goal is that he impart a gift of understanding that will result in their establishment, that they be rooted and grounded in the truth, understanding the love and power that provided salvation for us, and the impact on our lives. Ephesians 3:16-19 describes the goal. “That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, May be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.”
It should be the goal of every leader to develop a sound faith (having a solid foundation of truth) in every mature Christian according to Titus 2:1-2. “But speak thou the things which become sound doctrine: That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.”
This is the purpose of the book of Romans. It is the original "discipleship" program.
Wednesday, March 10, 2010
Tuesday, March 9, 2010
Introduction to Romans
Romans 1:1-6
Paul identifies himself so there is no question as to authorship, as he did in his other books. He identifies himself as a servant or slave of Jesus Christ. He has been called or chosen to be an apostle, a special messenger, or commissioner, specifically bringing in a new message. Paul, like the other apostles, was delivering a new message, but it was the one promised by the prophets in the old testament.
“Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,)” (Romans 1:1-2)
Paul next states what the letter is about. While there are similarities between the various letters, each addresses a specific need. In the process, each incorporates necessary teaching about doctrines from each of the others, and from the other prophets and apostles, to give a standard by which we can check and refine our understandings.
The book is about Jesus Christ, his earthly descent from the family of David as predicted in scripture, his divine nature and the proof supplied by his resurrection from the dead. It explains the motivation of God, and the means of obtaining salvation.
“Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: Among whom are ye also the called of Jesus Christ:” (Romans 1:3-6)
Romans sets out in detail the sin nature of man, why Christ’s sacrifice was needed, The relationship to the Old Testament, and how to obtain salvation more completely than any other book. While each of the other books add detail and reinforce our understanding, Romans brings it all together in one place. It goes into detail about the effect in our daily earthly life, and like Hebrews, accentuates the danger of false professions.
The letter is addressed to all the Christians at Rome. Rome was a melting pot at the time, having Jews, Romans, Greeks, and many other ethnic groups. Their backgrounds varied widely, and Paul seeks to consolidate their understanding.
“To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.” (Romans 1:7)
While the book of Hebrews covers many of the same ideas, there is a great deal of difference in the groups addressed. Hebrews is to a group that has had considerable teaching on the basics, but has never gone beyond that. Romans, on the other hand, is to newer Christians who may still not fully understand those basics, but are interested in learning.
Paul identifies himself so there is no question as to authorship, as he did in his other books. He identifies himself as a servant or slave of Jesus Christ. He has been called or chosen to be an apostle, a special messenger, or commissioner, specifically bringing in a new message. Paul, like the other apostles, was delivering a new message, but it was the one promised by the prophets in the old testament.
“Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,)” (Romans 1:1-2)
Paul next states what the letter is about. While there are similarities between the various letters, each addresses a specific need. In the process, each incorporates necessary teaching about doctrines from each of the others, and from the other prophets and apostles, to give a standard by which we can check and refine our understandings.
The book is about Jesus Christ, his earthly descent from the family of David as predicted in scripture, his divine nature and the proof supplied by his resurrection from the dead. It explains the motivation of God, and the means of obtaining salvation.
“Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: Among whom are ye also the called of Jesus Christ:” (Romans 1:3-6)
Romans sets out in detail the sin nature of man, why Christ’s sacrifice was needed, The relationship to the Old Testament, and how to obtain salvation more completely than any other book. While each of the other books add detail and reinforce our understanding, Romans brings it all together in one place. It goes into detail about the effect in our daily earthly life, and like Hebrews, accentuates the danger of false professions.
The letter is addressed to all the Christians at Rome. Rome was a melting pot at the time, having Jews, Romans, Greeks, and many other ethnic groups. Their backgrounds varied widely, and Paul seeks to consolidate their understanding.
“To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.” (Romans 1:7)
While the book of Hebrews covers many of the same ideas, there is a great deal of difference in the groups addressed. Hebrews is to a group that has had considerable teaching on the basics, but has never gone beyond that. Romans, on the other hand, is to newer Christians who may still not fully understand those basics, but are interested in learning.
Saturday, March 6, 2010
Freedom To Choose
Philippians 1:10-25
In running away, Onesimus had deprived Philemon of the value of his investment and it’s resulting benefit. Philemon has been done wrong, and Paul recognizes that, yet he is asking that Onesimus be forgiven. Both repentance, and forgiveness require recognition of responsibility. One cannot repent of what he isn’t guilty of, and if he is not responsible, it is wrong to hold him guilty.
“I beseech thee for my son Onesimus, whom I have begotten in my bonds: Which in time past was to thee unprofitable, but now profitable to thee and to me: Whom I have sent again: thou therefore receive him, that is, mine own bowels: Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.” (Philemon 1:10-14)
An apology is not the same as repentance. Real repentance requires accepting the responsibility, and a sincere desire to correct the wrong insofar as possible. Onesimus had become a Christian. To do so he had to repent of his sin. This included depriving Philemon of his rightful benefits. He needs to correct that sin, and Paul has encouraged him to return to his master, despite hating to see him go.
Knowing Philemon’s love, Paul believed that had he asked, Philemon would have gladly lent Onesimus to assist Paul, but to make that assumption would have been to deprive Philemon of the right to choose. God rewards those who voluntarily serve him. Those who are forced to have not earned a reward.
Paul points out that the running away, was allowed by God, perhaps for the purpose of making his relationship to Onesimus more than just that of master and servant. As a fellow Christian, the rebellion that caused him to run away should disappear, producing a much better relationship, as a servant and a Christian brother.
“For perhaps he therefore departed for a season, that thou shouldest receive him for ever; Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?” (Philemon 1:15-16)
Paul then asks that Philemon give Onesimus the chance as a personal favor to Paul. He has that right because of the relationship he has previously established with Philemon. He offers to make good on any previous debt on Onesimus’ part. The offer demonstrates his confidence in Onesimus.
“If thou count me therefore a partner, receive him as myself.
If he hath wronged thee, or oweth thee ought, put that on mine account; I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.” (Philemon 1:17-21)
While Paul anticipates that Philemon will do as he asks, Paul makes it clear that the relationship between them is not dependent on his doing so. Paul is not trying to use their relationship to manipulate Philemon’s decision. Paul will visit regardless of his decision.
“But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you. There salute thee Epaphras, my fellowprisoner in Christ Jesus; Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. The grace of our Lord Jesus Christ be with your spirit. Amen.” (Philemon 1:22-25)
In running away, Onesimus had deprived Philemon of the value of his investment and it’s resulting benefit. Philemon has been done wrong, and Paul recognizes that, yet he is asking that Onesimus be forgiven. Both repentance, and forgiveness require recognition of responsibility. One cannot repent of what he isn’t guilty of, and if he is not responsible, it is wrong to hold him guilty.
“I beseech thee for my son Onesimus, whom I have begotten in my bonds: Which in time past was to thee unprofitable, but now profitable to thee and to me: Whom I have sent again: thou therefore receive him, that is, mine own bowels: Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.” (Philemon 1:10-14)
An apology is not the same as repentance. Real repentance requires accepting the responsibility, and a sincere desire to correct the wrong insofar as possible. Onesimus had become a Christian. To do so he had to repent of his sin. This included depriving Philemon of his rightful benefits. He needs to correct that sin, and Paul has encouraged him to return to his master, despite hating to see him go.
Knowing Philemon’s love, Paul believed that had he asked, Philemon would have gladly lent Onesimus to assist Paul, but to make that assumption would have been to deprive Philemon of the right to choose. God rewards those who voluntarily serve him. Those who are forced to have not earned a reward.
Paul points out that the running away, was allowed by God, perhaps for the purpose of making his relationship to Onesimus more than just that of master and servant. As a fellow Christian, the rebellion that caused him to run away should disappear, producing a much better relationship, as a servant and a Christian brother.
“For perhaps he therefore departed for a season, that thou shouldest receive him for ever; Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?” (Philemon 1:15-16)
Paul then asks that Philemon give Onesimus the chance as a personal favor to Paul. He has that right because of the relationship he has previously established with Philemon. He offers to make good on any previous debt on Onesimus’ part. The offer demonstrates his confidence in Onesimus.
“If thou count me therefore a partner, receive him as myself.
If he hath wronged thee, or oweth thee ought, put that on mine account; I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.” (Philemon 1:17-21)
While Paul anticipates that Philemon will do as he asks, Paul makes it clear that the relationship between them is not dependent on his doing so. Paul is not trying to use their relationship to manipulate Philemon’s decision. Paul will visit regardless of his decision.
“But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you. There salute thee Epaphras, my fellowprisoner in Christ Jesus; Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. The grace of our Lord Jesus Christ be with your spirit. Amen.” (Philemon 1:22-25)
Friday, March 5, 2010
Paul’s Demonstration Of Love
Philemon 1:1-9
Philemon is possibly the most detailed demonstration in the New Testament of applying Christian love. Other passages teach us about love, but here Paul shows us how to love each other. To understand love, we need to understand that the feelings are a consequence of, not the essence of love. Unfortunately, our society focuses on the feelings, leading to vast confusion.
We wonder how a mother can reject or even kill a child, when mother love seems so instinctive, yet we see it occur almost daily. Titus 2:4 describes part of the older woman’s responsibilities. “That they may teach the young women to be sober, to love their husbands, to love their children,” That love needs to be taught shows that it does not occur automatically. Mothers who abuse or kill their children have never been taught to love.
The majority of people who win or inherit large amounts of money lose it within a short time. They have no idea what it takes to earn such an amount, and just set out to enjoy it while they have it. Proverbs 23:5 warns “for riches certainly make themselves wings; they fly away as an eagle toward heaven.” A person who has worked for his money has an appreciation of what it takes to get it, and tends to work harder at keeping it. People who think it comes as purely as a result of luck assume more will come and don’t take care of it. People have to choose what they want to do.
Love is much the same, in that we can choose whether to keep and increase it or to throw it away. When Jesus stated “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another,” in John 13:34, he emphasized our choice in love. We can choose to obey or to disobey.
One of the most effective ways of teaching is by example, and often people who have grown up without seeing the effort required to develop and maintain love. This is perhaps the biggest reason for our divorce rate, and the number of abuse cases in modern society.
Onesimus was a runaway slave. His flight cost his master, Philemon, a great deal of money. After his escape, Onesimus had met Paul and become a Christian. Desiring to please God, Onesimus decided to make things right with Philemon, who was also a Christian, and consulted Paul. Because Paul knew Philemon well, he elected to act as an intermediary between them.
Paul starts by a personal greeting. Love is a personal thing. It is not abstract or impersonal. You cannot love a group and hate the individuals. You have to love the individual people. To do so requires getting down to where they are, to understand their concerns, and their efforts. We see Paul doing so in his greeting to Philemon.
“Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: Grace to you, and peace, from God our Father and the Lord Jesus Christ.” (Philemon 1:1-3)
That Paul’s love for Philemon is real is obvious from the fact that he has followed his spiritual development. He is aware of his love for other Christians and his efforts to help them. He is aware that the church is holding services in Philemon’s home, and that he has done what he could to encourage and assist others. Genuine love is interested in the person loved, and Paul is clearly interested. It takes considerable effort to become this involved with people.
“I thank my God, making mention of thee always in my prayers, Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.” (Philemon 1:4-7)
Acting in love, Paul is careful not to demand obedience, although he could have done so. Rather than telling Philemon what to do, he requests his indulgence, based on his love. “Charity vaunteth not itself, is not puffed up,” according to I Corinthians 13:4. It sets it’s pride and desires aside for the sake of others. Love respects the feelings and opinions of others rather than demanding it’s own way. I Corinthians 13: 5 says love “seeketh not her own.” Notice Paul’s approach.
“Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.” (Philemon 1:8-9)
Love must be willing to risk the pain of refusal. It is often easier to avoid taking the risk, but the results are less satisfactory.
Philemon is possibly the most detailed demonstration in the New Testament of applying Christian love. Other passages teach us about love, but here Paul shows us how to love each other. To understand love, we need to understand that the feelings are a consequence of, not the essence of love. Unfortunately, our society focuses on the feelings, leading to vast confusion.
We wonder how a mother can reject or even kill a child, when mother love seems so instinctive, yet we see it occur almost daily. Titus 2:4 describes part of the older woman’s responsibilities. “That they may teach the young women to be sober, to love their husbands, to love their children,” That love needs to be taught shows that it does not occur automatically. Mothers who abuse or kill their children have never been taught to love.
The majority of people who win or inherit large amounts of money lose it within a short time. They have no idea what it takes to earn such an amount, and just set out to enjoy it while they have it. Proverbs 23:5 warns “for riches certainly make themselves wings; they fly away as an eagle toward heaven.” A person who has worked for his money has an appreciation of what it takes to get it, and tends to work harder at keeping it. People who think it comes as purely as a result of luck assume more will come and don’t take care of it. People have to choose what they want to do.
Love is much the same, in that we can choose whether to keep and increase it or to throw it away. When Jesus stated “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another,” in John 13:34, he emphasized our choice in love. We can choose to obey or to disobey.
One of the most effective ways of teaching is by example, and often people who have grown up without seeing the effort required to develop and maintain love. This is perhaps the biggest reason for our divorce rate, and the number of abuse cases in modern society.
Onesimus was a runaway slave. His flight cost his master, Philemon, a great deal of money. After his escape, Onesimus had met Paul and become a Christian. Desiring to please God, Onesimus decided to make things right with Philemon, who was also a Christian, and consulted Paul. Because Paul knew Philemon well, he elected to act as an intermediary between them.
Paul starts by a personal greeting. Love is a personal thing. It is not abstract or impersonal. You cannot love a group and hate the individuals. You have to love the individual people. To do so requires getting down to where they are, to understand their concerns, and their efforts. We see Paul doing so in his greeting to Philemon.
“Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: Grace to you, and peace, from God our Father and the Lord Jesus Christ.” (Philemon 1:1-3)
That Paul’s love for Philemon is real is obvious from the fact that he has followed his spiritual development. He is aware of his love for other Christians and his efforts to help them. He is aware that the church is holding services in Philemon’s home, and that he has done what he could to encourage and assist others. Genuine love is interested in the person loved, and Paul is clearly interested. It takes considerable effort to become this involved with people.
“I thank my God, making mention of thee always in my prayers, Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.” (Philemon 1:4-7)
Acting in love, Paul is careful not to demand obedience, although he could have done so. Rather than telling Philemon what to do, he requests his indulgence, based on his love. “Charity vaunteth not itself, is not puffed up,” according to I Corinthians 13:4. It sets it’s pride and desires aside for the sake of others. Love respects the feelings and opinions of others rather than demanding it’s own way. I Corinthians 13: 5 says love “seeketh not her own.” Notice Paul’s approach.
“Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.” (Philemon 1:8-9)
Love must be willing to risk the pain of refusal. It is often easier to avoid taking the risk, but the results are less satisfactory.
Thursday, March 4, 2010
You’re Not Alone
Titus 3:12-15
Paul concludes his instructions to Titus in a manner similar to that of his other letters, but it reinforces another important aspect of ministry. We are not alone in our ministry.
Fleeing from Jezebel, Elijah hid in a cave on the mountain. When God asked why he was there, he answered in a depressed and discouraged manner, “And he said, I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away,” (I Kings 19:14).
While Elijah felt depressed, the fact was far different. God revealed that he was not alone. Not only was God there, but 7,000 others as well. “Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him,” (I Kings 19:18). Elijah was to be responsible for anointing Jehu king of Israel, and training Elisha to take over his own job.
We are not alone in serving God, and we have responsibilities toward others who are, even though they may not be part of our ministry. To support missionaries, or to assist others in starting a church or dealing with problems enriches our ministry and strengthens theirs. Sometimes, just fellowshipping is crucial, especially for pastors in small struggling churches or who are just starting. Unfortunately, most conferences are geared for established and strong churches, rather than encouraging weak ones. Paul’s directions deal with meeting both the emotional and physical needs of Titus, and the others.
“When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.” (Titus 3:12-13)
By taking the time to reach out to others in their ministry, Titus will also be setting an example for others, both those in Titus’ ministry, and those affected by Apollos, Zenas, and Paul. They will learn to love others, and it will result in fruit in their lives. Paul’s associates share their love in encouragement.
“And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen.” (Titus 3:14-15)
Letting people know we care about them is essential. Proverbs 27:5 tells us that people need to know they matter. It declares, “Open rebuke is better than secret love.” Children who only get attention when they do wrong frequently do wrong to get the attention. We do not want to drive others out of the Lords work, or into sin because we didn’t bother to show we cared.
Paul concludes his instructions to Titus in a manner similar to that of his other letters, but it reinforces another important aspect of ministry. We are not alone in our ministry.
Fleeing from Jezebel, Elijah hid in a cave on the mountain. When God asked why he was there, he answered in a depressed and discouraged manner, “And he said, I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away,” (I Kings 19:14).
While Elijah felt depressed, the fact was far different. God revealed that he was not alone. Not only was God there, but 7,000 others as well. “Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him,” (I Kings 19:18). Elijah was to be responsible for anointing Jehu king of Israel, and training Elisha to take over his own job.
We are not alone in serving God, and we have responsibilities toward others who are, even though they may not be part of our ministry. To support missionaries, or to assist others in starting a church or dealing with problems enriches our ministry and strengthens theirs. Sometimes, just fellowshipping is crucial, especially for pastors in small struggling churches or who are just starting. Unfortunately, most conferences are geared for established and strong churches, rather than encouraging weak ones. Paul’s directions deal with meeting both the emotional and physical needs of Titus, and the others.
“When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.” (Titus 3:12-13)
By taking the time to reach out to others in their ministry, Titus will also be setting an example for others, both those in Titus’ ministry, and those affected by Apollos, Zenas, and Paul. They will learn to love others, and it will result in fruit in their lives. Paul’s associates share their love in encouragement.
“And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen.” (Titus 3:14-15)
Letting people know we care about them is essential. Proverbs 27:5 tells us that people need to know they matter. It declares, “Open rebuke is better than secret love.” Children who only get attention when they do wrong frequently do wrong to get the attention. We do not want to drive others out of the Lords work, or into sin because we didn’t bother to show we cared.
Wednesday, March 3, 2010
The Ambassador Must Not Be Misled
Titus 3:8-11
Prior to the out break of World War II, both Germany and Japan had given assurances to English and American ambassadors that their buildup of troops was strictly a result of fear of attack by their neighbors were not for the purpose of invasion. At least two ambassadors were misled and assured English and American leaders that we had nothing to fear. In fact, they encouraged both England and America to assist Germany in her efforts to end the depression.
When Germany began to invade her neighbors, both England and America were caught off guard. The Blitzkrieg disrupted and neutralized opposition in most of Europe, and Germany was able to establish a strong military bases along the English Channel, within easy striking distance of London. They began to bomb England in preparation for invasion. Fortunately Churchill led England to begin to prepare against the advice of the diplomats, and when attacks began on England, they were able to prevent immediate invasion. The bombing of Pearl Harbor convinced America they could no longer remain neutral.
Since World War II, we have insisted that diplomatic efforts not ignore provocative activities. We cannot afford to just give free rein to those who wish to destroy us. While the ambassador is to try to promote peace, he is responsible for seeing we are protected.
As ambassadors for Christ, Christians must understand their responsibility to represent Christ as a loving and good Savior. Their actions will influence the attitude of the unsaved toward Christ. If Christians cannot get along with each other, or can’t be trusted to do good, it would be wise to not associate with them. James makes it clear that our actions demonstrate the reality of our faith in Christ. Several examples are given including the following.
“If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.” (James 2:15-18)
Every believer ought to be doing good actions, and Titus is responsible for teaching them to do so.
“This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.” (Titus 3:8)
The ambassadors of Christ must also recognize that he is responsible for preventing attacks on the faith of others. Sometimes the job is identifying enmity and deceit to avoid harm to one‘s own position.
“But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.“ (Titus 3:9)
Just as Germany used fears of Russian attack to distract from their plans to conquer their neighbors, Satan will often use other issues to distract us from his attack on our faith. To avoid distraction, it will be necessary not to get caught up in these issues. One of the things to be avoided is foolish questions, of which the classic example is that of how many angels can dance on the head of a pin, which was debated for many years. The answer is irrelevant, since it contributes nothing to spiritual or physical life. Discussions about whether the locusts mentioned in Revelation 9:3 is describing attack helicopters appeal to vanity, but provide no useful benefit. They are a waste of time.
A person’s family history has little to do with his relationship to God. Eli was The High Priest, and could trace his family tree al the way back to Adam. It didn’t prevent his sons being described as sons of Belial or Satan in I Samuel 2:12. Each person chooses for himself. A family background is irrelevant to ones faith. The discussion focuses attention away from more important matters.
Contentions, or arguments are another ongoing distraction that prevent us seeing Satanic attacks on us and the church. These arguments can range from which version of the Bible to use, to how missionaries are to be supported, to what color the auditorium should be painted. I Corinthians 3:3 makes it clear these contentions are the result of a lack of spiritual development. “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”
Like each of the others, strivings about the law, or doctrinal issues can distract from seeing what is really going on. They can also become a means of spiritual destruction. Legalism is discussed in several of Paul’s writings, especially Galatians, and appeared in Acts 15. It is still prevalent. Calvinism has been around for three hundred years. They are just two of many such issues, but they have destroyed the faith of thousands. We are to avoid such things “for they are unprofitable and vain.”(Titus 3:9b). They appeal to our pride, but detract from spiritual growth.
Some insist on teaching and believing unscriptural doctrine, even after being shown what the Bible teaches. In such case. Paul instructs, “A man that is an heretic after the first and second admonition reject; Knowing that he that is such is subverted, and sinneth, being condemned of himself,” (Titus 3:10-11).
Heresy results from improper understanding of the scripture and from accepting other teachings as having similar impact. Paul instructed Timothy to “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness,” In II Timothy 2:15-16.
Other teachings are not needed to understand what God desires. II Timothy 3:16-17 states, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works.” All of the scripture is applicable and relevant, and includes everything that is needed to fully please God.
II Peter 1:20-21 makes it clear that interpretation of scripture cannot be based on man’s opinion of what it says, but on God’s. This requires comparing God’s statements in other passages to be sure our interpretation is correct. “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost,” (II Peter 1:20-21).
A man who persists in holding false doctrine has refused to find out what God says. He “is subverted, and sinneth, being condemned of himself,” according to Titus 3:11. There is no room for ‘agreeing to disagree.’ Romans 16:17-18 begs, “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.” Continued association can only result in confusion for weaker Christians.
While I was in Bible college, the issue of Calvinism showed up. The administration forbid discussing the issue, because supporting pastors were divided over the issue. My roommate dropped out of college, and later turned away from the Lord as a result of confusion over the issue. I failed to help him because I didn’t want to get in trouble and let it go. It is not God’s will for such divisions to exist among us. I Corinthians 1:10 expresses God’s intent. “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” As I Corinthians 14:33 states, “For God is not the author of confusion, but of peace, as in all churches of the saints.”
Prior to the out break of World War II, both Germany and Japan had given assurances to English and American ambassadors that their buildup of troops was strictly a result of fear of attack by their neighbors were not for the purpose of invasion. At least two ambassadors were misled and assured English and American leaders that we had nothing to fear. In fact, they encouraged both England and America to assist Germany in her efforts to end the depression.
When Germany began to invade her neighbors, both England and America were caught off guard. The Blitzkrieg disrupted and neutralized opposition in most of Europe, and Germany was able to establish a strong military bases along the English Channel, within easy striking distance of London. They began to bomb England in preparation for invasion. Fortunately Churchill led England to begin to prepare against the advice of the diplomats, and when attacks began on England, they were able to prevent immediate invasion. The bombing of Pearl Harbor convinced America they could no longer remain neutral.
Since World War II, we have insisted that diplomatic efforts not ignore provocative activities. We cannot afford to just give free rein to those who wish to destroy us. While the ambassador is to try to promote peace, he is responsible for seeing we are protected.
As ambassadors for Christ, Christians must understand their responsibility to represent Christ as a loving and good Savior. Their actions will influence the attitude of the unsaved toward Christ. If Christians cannot get along with each other, or can’t be trusted to do good, it would be wise to not associate with them. James makes it clear that our actions demonstrate the reality of our faith in Christ. Several examples are given including the following.
“If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.” (James 2:15-18)
Every believer ought to be doing good actions, and Titus is responsible for teaching them to do so.
“This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.” (Titus 3:8)
The ambassadors of Christ must also recognize that he is responsible for preventing attacks on the faith of others. Sometimes the job is identifying enmity and deceit to avoid harm to one‘s own position.
“But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.“ (Titus 3:9)
Just as Germany used fears of Russian attack to distract from their plans to conquer their neighbors, Satan will often use other issues to distract us from his attack on our faith. To avoid distraction, it will be necessary not to get caught up in these issues. One of the things to be avoided is foolish questions, of which the classic example is that of how many angels can dance on the head of a pin, which was debated for many years. The answer is irrelevant, since it contributes nothing to spiritual or physical life. Discussions about whether the locusts mentioned in Revelation 9:3 is describing attack helicopters appeal to vanity, but provide no useful benefit. They are a waste of time.
A person’s family history has little to do with his relationship to God. Eli was The High Priest, and could trace his family tree al the way back to Adam. It didn’t prevent his sons being described as sons of Belial or Satan in I Samuel 2:12. Each person chooses for himself. A family background is irrelevant to ones faith. The discussion focuses attention away from more important matters.
Contentions, or arguments are another ongoing distraction that prevent us seeing Satanic attacks on us and the church. These arguments can range from which version of the Bible to use, to how missionaries are to be supported, to what color the auditorium should be painted. I Corinthians 3:3 makes it clear these contentions are the result of a lack of spiritual development. “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”
Like each of the others, strivings about the law, or doctrinal issues can distract from seeing what is really going on. They can also become a means of spiritual destruction. Legalism is discussed in several of Paul’s writings, especially Galatians, and appeared in Acts 15. It is still prevalent. Calvinism has been around for three hundred years. They are just two of many such issues, but they have destroyed the faith of thousands. We are to avoid such things “for they are unprofitable and vain.”(Titus 3:9b). They appeal to our pride, but detract from spiritual growth.
Some insist on teaching and believing unscriptural doctrine, even after being shown what the Bible teaches. In such case. Paul instructs, “A man that is an heretic after the first and second admonition reject; Knowing that he that is such is subverted, and sinneth, being condemned of himself,” (Titus 3:10-11).
Heresy results from improper understanding of the scripture and from accepting other teachings as having similar impact. Paul instructed Timothy to “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness,” In II Timothy 2:15-16.
Other teachings are not needed to understand what God desires. II Timothy 3:16-17 states, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works.” All of the scripture is applicable and relevant, and includes everything that is needed to fully please God.
II Peter 1:20-21 makes it clear that interpretation of scripture cannot be based on man’s opinion of what it says, but on God’s. This requires comparing God’s statements in other passages to be sure our interpretation is correct. “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost,” (II Peter 1:20-21).
A man who persists in holding false doctrine has refused to find out what God says. He “is subverted, and sinneth, being condemned of himself,” according to Titus 3:11. There is no room for ‘agreeing to disagree.’ Romans 16:17-18 begs, “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.” Continued association can only result in confusion for weaker Christians.
While I was in Bible college, the issue of Calvinism showed up. The administration forbid discussing the issue, because supporting pastors were divided over the issue. My roommate dropped out of college, and later turned away from the Lord as a result of confusion over the issue. I failed to help him because I didn’t want to get in trouble and let it go. It is not God’s will for such divisions to exist among us. I Corinthians 1:10 expresses God’s intent. “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” As I Corinthians 14:33 states, “For God is not the author of confusion, but of peace, as in all churches of the saints.”
Monday, March 1, 2010
What Are You Mad About?
Titus 3:3-7
“Look at the way he’s parked! Somebody ought to slash his tires for parking like that.”
I was walking across a restaurant parking lot when I heard the above comments from a man about my age. Looking at the truck he was talking about, I realized it was parked with two wheels over the line of the parking space, but the vehicle beyond was also parked the same way. The driver probably had no choice. The parking lot was nearly empty, so it wouldn’t have mattered if the truck took up three or four spaces.
We constantly hear about instances of road rage, but that was probably as unfounded an attitude as I have heard. Only a person who has never made such a mistake has the right to get angry when someone else makes a mistake. I’ve made enough mistakes that I rarely have the right to get angry at someone else for their’s. To get angry about some one else making a mistake I’ve made is total hypocrisy. Romans 2:1-3 warns about such hypocrisy.
“Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?”
It is essential that if we are going to train others to serve God, we be willing forgive the sins of others. Recognizing our own sin and understanding that Christ forgave us will make it much easier to forgive others. We need to be able to forgive ourselves, and to teach others to forgive. Christ forgave us for our sins, even though he had not committed any himself. Hebrews 4:15 is clear about this. “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.”
Relating properly to other people, even errant government officials, and bad employers, is far easier if we realize our own sin. It was not our goodness that saved us, or even that caused Christ to do so.
“For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
But after that the kindness and love of God our Saviour toward man appeared, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Saviour; That being justified by his grace, we should be made heirs according to the hope of eternal life.” (Titus 3:3-7)
Our sin made us God’s enemies, and deserved damnation. In mercy, God chose not to force the penalty on us. Instead he was willing to forgive us. By grace, he went beyond just forgiving us, and offered his love, and eternal life, even though it cost Christ’s life to do so. He paid our penalty, to the full extent. Romans 3:25 states, “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;”
Colossians 1:21-22 tells us he did this so we could come to him freely, with no enmity or guilt to separate us. “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:”
If a sinless God could forgive us and love us despite our sin, we ought have the same kind of love for those he loves. I John 4:10-11 describes the attitude we ought to have. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another.”
Recognizing what God has done for us ought to produce an attitude of forgiveness in us. I John 4:20 asks, “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” He doesn’t understand or appreciate what God has done for him.
“Look at the way he’s parked! Somebody ought to slash his tires for parking like that.”
I was walking across a restaurant parking lot when I heard the above comments from a man about my age. Looking at the truck he was talking about, I realized it was parked with two wheels over the line of the parking space, but the vehicle beyond was also parked the same way. The driver probably had no choice. The parking lot was nearly empty, so it wouldn’t have mattered if the truck took up three or four spaces.
We constantly hear about instances of road rage, but that was probably as unfounded an attitude as I have heard. Only a person who has never made such a mistake has the right to get angry when someone else makes a mistake. I’ve made enough mistakes that I rarely have the right to get angry at someone else for their’s. To get angry about some one else making a mistake I’ve made is total hypocrisy. Romans 2:1-3 warns about such hypocrisy.
“Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?”
It is essential that if we are going to train others to serve God, we be willing forgive the sins of others. Recognizing our own sin and understanding that Christ forgave us will make it much easier to forgive others. We need to be able to forgive ourselves, and to teach others to forgive. Christ forgave us for our sins, even though he had not committed any himself. Hebrews 4:15 is clear about this. “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.”
Relating properly to other people, even errant government officials, and bad employers, is far easier if we realize our own sin. It was not our goodness that saved us, or even that caused Christ to do so.
“For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
But after that the kindness and love of God our Saviour toward man appeared, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Saviour; That being justified by his grace, we should be made heirs according to the hope of eternal life.” (Titus 3:3-7)
Our sin made us God’s enemies, and deserved damnation. In mercy, God chose not to force the penalty on us. Instead he was willing to forgive us. By grace, he went beyond just forgiving us, and offered his love, and eternal life, even though it cost Christ’s life to do so. He paid our penalty, to the full extent. Romans 3:25 states, “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;”
Colossians 1:21-22 tells us he did this so we could come to him freely, with no enmity or guilt to separate us. “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:”
If a sinless God could forgive us and love us despite our sin, we ought have the same kind of love for those he loves. I John 4:10-11 describes the attitude we ought to have. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another.”
Recognizing what God has done for us ought to produce an attitude of forgiveness in us. I John 4:20 asks, “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” He doesn’t understand or appreciate what God has done for him.
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