Author: Stan Cox
Sermon: Night and Darkness
Day and Light are contrasted with Night and Darkness in scripture. The lesson discusses the realm of spiritual Night and Darkness, and the Holy Spirit’s call to Wake Up!
Sermon: Three Attitudes Toward Truth
Acts 17 shows a remarkable spectrum of responses to Paul’s teaching, ranging from open animosity, to dismissiveness, to belief and acceptance. What was behind such responses? How do men’s hearts differ?
Just
The word “just”, translated from the Greek term dikaios, is a common word in the New Testament. It occurs 81 times in 76 different verses. The primary definition of the term is, according to Thayer: righteous, observing divine and human laws, one who is such as he ought to be.
This term, dikaios, is translated “righteous” a total of 41 times in the KJV of the New Testament. It is this wide sense of the term that is most common. A righteous (dikaios) person is upright, virtuous, and keeps the commands of God.
For example, in Luke 6:1, the term is used to describe the parents of John the Baptist, Zacharias and Elizabeth, “And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.”
In Titus 1:8, the term is found as one of the qualifications for elder. The term is translated “just” here, and seems to have a narrower definition than that found in the verse above.
Thayer states of the term dikaios: In a narrower sense, rendering to each his due; and that in a judicial sense, passing judgment on others, whether expressed in words or shown by the manner of dealing with them.
So an elder should be a just “judge” in his dealings with the flock. Here there is found the need for compassion and fairness in the exercise of oversight. Consider the destructive nature of a man in that position that does not deal fairly with brethren. His actions must instead be right, or just.
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A Lover of Good
The NKJV phrase, “a lover of good” appears only in Titus 1:8, as one of the qualifications of an elder. It is translated from the Greek word philágatho ).
This Greek term is from the root philos (fond of) and agathos (that which is good). Though the KJV translates the term, “a lover of good men”, it is important to note that there is nothing in the definition of the word or the context that limits it only to men. An elder is to be fond of all that is good. Here, the RSV, NKJV, ESV, and numerous other translations rightly leave off “man.”
The lexicographers all offer simple definitions of the term. Strong — fond of good; Thayer — loving goodness; Vine — loving that which is good. The term is plain, and easily understood.
Interestingly, the negative aphilágathos is found in 2 Timothy 3:3, when referring to ungodly people of the last days. Here the translation reads, “not loving good.”
The elder should have this as a part of his character because every Christian should have it as a part of his character! One of the identifying characteristics of the child of God is that he hates darkness, and loves the light. As Paul wrote in his treatise on love, that “it does not rejoice at wrongdoing, but rejoices with the truth” (1 Corinthians 13:6).
We are children of the light. Each of us are to love righteousness, and reject sin.
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Sermon: Philip and the Eunuch (Acts 8)
A discussion of Philip’s evangelistic efforts, and the conversion of the Ethiopian Eunuch, as found in Acts 8.
Sermon: “Am I my brother’s Keeper?”
Speaker: Ian Tilley
Ian discusses the obligations we have to edify and encourage one another, with many applications.
Contrasting the 1st and 2nd Advents
A simple definition of the word advent — the arrival of a notable person, thing or event. Typically, in religious discussions, the arrival of Jesus on the earth is described as His advent. This is appropriate in that He is truly a notable person, and His coming was a notable event!
When Joseph learned of Mary’s pregnancy, he considered putting her away, until an angel of the Lord appeared to him. “But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.’ So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: ‘Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,’ which is translated, ‘God with us’” (Matthew 1:20-23).
The Patternists: A Different Approach to Social Drinking
Full disclosure, I believe the Bible teaches that it is a sin to drink alcohol socially. I mean by that the use of alcohol in social situations such as dinners, banquets and parties, is a sinful use of alcohol. As such a Christian should not imbibe. I believe that an understanding of the English translations and the use of the term “wine” to translate the Greek and Hebrew supports my view. I believe that the Greek word (potos), used in 1 Peter 4:3 has reference to drinking socially (without respect to amount), and is condemned in that passage as sin.
However, I know that not all Christians agree with that assessment. So, I would like to take another tact to help explain the danger of drinking alcohol, or engaging in the use of other intoxicants.
There are two passages which help form the thought. The first is Proverbs 31:1-9, where King Lemuel’s mother taught him, “It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to take strong drink…” The second is 1 Timothy 3:3, indicating that an overseer in the church is one who cannot be “given to wine…”
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Not Quick-Tempered
This interesting phrase consists of two Greek terms, the familiar (me), translated “not”; and the word (orgilos), translated in the NKJV “quick-tempered”.
The word orgilos, an adjective, only appears in Titus 1:7. It appears four times in the Septuagint (the Greek translation of the Old Testament), in Proverbs 18:48, 21:9, 22:24, and 29:22.
Though the adjective only appears once, the verb forms (orgizo and parorgismos) and the noun (orge) also are found in the New Testament. Of interest is the verb (orgizo) in Ephesians 4:26, “‘Be angry, and do not sin’: do not let the sun go down on your wrath.” “Be angry” indicates provocation, and Vine states in this passage it indicates a “just occasion for the feeling.”
Everyone gets angry, but is there a legitimacy to the anger? If so, one may be angry, but is not allowed to let that anger cause him to sin — “do not let the sun go down on your wrath.”
It is not acceptable, though, to be prone to anger, or soon angry (Thayer and Strong’s definition of our word). In the KJV the phrase is translated “not soon angry.”
This should be true with every Christian. “For pressing milk produces curds, pressing the nose produces blood, and pressing anger produces strife” (Proverbs 30:33).
For an elder, to be quickly provoked to anger leads to destruction rather than edification. Overseers are to feed and protect the flock. This takes patience, and a mildness of manner that is incompatible with being “quick-tempered.”
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Sermon: Biblical Leadership – Lesson 3 of 3
The third of three lessons using Nehemiah as an example to establish what constitutes leadership that is acceptable to God.
Sermon: A New Commandment
Jesus gave a new commandment to His disciples in John 13:31-38. This lesson discusses that commandment, and His conversation with Peter.
Not Self-Willed
The word self-willed comes from the Greek term (authades), that is found two times in the New Testament. In Paul’s list of qualifications for elders in Titus 1:7, it is preceded by the word “not”, i.e. – “not self-willed.”
Thayer defines the term: self-pleasing, self-willed, arrogant. It comes from the root words autos (self) and hedomai (to please).
In 2 Peter 2:10, the word is used to describe the ungodly character of false teachers, and is coupled with the word presumptuous.
W.E. Vine states that it, “denotes one who, dominated by self-interest, and inconsiderate of others, arrogantly asserts his own will.”
Biblical leadership necessitates an attitude of service rather than entitlement. Peter establishes this in his admonition in 1 Peter 5:2-3, that the elder is not to serve “for dishonest gain” nor “as being lords over those entrusted to you.”
The self-willed person is not particularly concerned with how his decision affects others, because he is focused on his own pleasures and desires. It is an inherently selfish characteristic, and has no place in the Christian’s life. God calls us to humble ourselves, and to be selfless in our love for God and man.
There are few things as destructive to the welfare of God’s people than a self-willed man serving as an elder.
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Sermon: Biblical Leadership – Lesson 2
Lesson 2 of 3 in series.
The second in our series of 3 lessons discussing what God reveals to be characteristics of effective leaders.
Sermon: Don’t Worry!
Speaker: Josh Cox.
With so many worrisome things in life, it is important that we listen to Jesus’ exhortation to worry not! Josh supplies some biblical principles to help in this quest.
Blameless #2
We have already studied a Greek term (anepilemptos), that occurs several times in 1 Timothy, and is translated by the English term blameless. Interestingly, there is another Greek word used by Titus in his list of qualifications for elder that is also translated blameless. It is the word (anegkletos). While the words are different, the meaning of the two words is for all intents and purposes identical.
So, if you were considering the qualification of elders there are two words, but really one qualification under consideration. Blameless correctly defines both.
The word Titus uses consists of the negative (a), and a root word that means “to call in.” Literally, to not call in. Vines describes the term: “with nothing laid to one’s charge (as the result of public investigation)… It implies not merely acquittal, but the absence of even a charge or accusation against a person. This is to be the case with elders.”
As noted in the discussion of the first term, this can’t be stretched to indicate that false accusations would automatically disqualify a man to serve as an elder. If this were so, God’s people would be at the mercy of those who are opposed to righteousness (cf. 1 Peter 3:16). So we note what we said before regarding the other Greek term.
“The idea is to be a person against whom no accusation can be proven. This requires righteous living. No matter the attack, it is destined to failure because the character and reputation of the Christian is unassailable. This is a lofty, but worthy goal to seek and to meet.”
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