Category: Mining the Scriptures

In other comments we have referred to Paul’s consistent claim in his letters that his apostleship was from God. When the Lord appeared to him on the road to Damascus (in Acts 9), it was for the purpose of establishing his credentials as an apostle. “Then last of all He was seen by me also, as by one born out of due time” (1 Corinthians 15:8).

Likewise, the greeting of “grace, mercy and peace” from God and His Son is typical of Paul’s letters, though the added blessing of “mercy” is limited to his letters to Timothy and Titus.

The affirmation that the promise of spiritual life is realized “in Christ Jesus” is the central theme of the gospel. It was also the central emphasis of Paul’s preaching. As Paul wrote, “For I determined not to know anything among you except Jesus Christ and Him crucified” (1 Corinthians 2:2). Jesus’ sacrifice for our sins, and his subsequent victory over death is the basis of our hope. It was Paul’s reason for serving as an ambassador of the Lord.

It is also important to note Paul’s tender reference to Timothy as “a beloved son.” Timothy was a constant and faithful companion to Paul, and gave him great comfort. For this Paul was thankful (vs. 3).

The apostle Paul identifies the individual to whom he writes this epistle, Timothy, as his “true son in the faith” (2). Timothy probably first heard the gospel preached by Paul during his first visit to Lystra (Acts 14). The first record of their acquaintance is mentioned in Acts 16:1-2. There is no direct indication in scripture that Paul was the one who shared the gospel with the young man, his mother and grandmother, but it is very probable. Timothy’s mother and grandmother were wonderful spiritual influences for him (cf. 2 Timothy 1:5).

Timothy was a companion and fellow worker with Paul in his ministry. He traveled with him on both his second and third preaching tours. He visited Paul while in prison, as recorded in Philippians 1:1, and was himself imprisoned for his faith, as indicated in Hebrews 13:23. He was a faithful evangelist, and Paul was his mentor. It is not surprising that Paul would call him his “true son in the faith.”

Paul’s salutation was typical of his epistles. It is notable that he repeats here his claim that his apostleship is by the “commandment of God our Savior and the Lord Jesus Christ, our hope” (2), rather than a usurpation of authority.

Paul’s gracious prayer for the Thessalonians acknowledges that it is according to God’s grace that they would be glorified in the Lord Jesus Christ (vs. 12). This statement brings to mind two important considerations. First, we are saved by grace. Our glorification is a direct result of Christ’s gift, as He died on the cross for our sins. Second, to be glorified, we must be recipients of that grace.

Paul prayed that the Thessalonians would be counted “worthy of this calling” by God. It is God alone who determines whether one is or is not worthy. As revealed in the preceding verses, those who are not found worthy are punished with “everlasting destruction” (vs. 9), while the worthy are granted rest, “when the Lord Jesus is revealed from heaven with His mighty angels” (vs. 7).

Here Paul enlarges on the blessings of being found worthy. Those who are “fulfill all the good pleasure of His goodness.” Again, it about God, not ourselves. Even when we have done all, we admit “We are unprofitable servants: we have done that which was our duty to do” (Luke 17:10). When we live for Jesus Christ, His name is glorified in our obedience — and as a result, we too will be glorified as the result of our association with Him.

Paul’s initial greeting to the brethren in Thessalonica is straightforward and concise. On behalf of himself Silvanus (Silas) and Timothy, he greeted them and acknowledged their relationship in God and Christ. He bestowed upon them his customary greeting, “Grace to you and peace from God our Father, and the Lord Jesus Christ” (cf. Ro. 1:7; 1 Cor. 1:3; 2 Cor. 2:1; Gal. 1:3; etc.).

It is also typical for Paul to proclaim his daily prayers for his brethren (as he does here), though he varies in the reasons for such prayers. This gives us some indication of the faithfulness of the Thessalonians. He gave thanks to God for their industry (based on their love of God), faithfulness (shown in their obedience) and patience (which had its motivation in their hope in Christ). For this Paul was thankful, and did not cease in his petitions to God for them. We too ought to pray without ceasing for our brethren, giving thanks to God.

Paul called them “beloved brethren” because they had been elected “by God” (cf. Ephesians 1:3-10). God had chosen them for salvation because of their obedient faith in response to the gospel.

Paul acknowledged the declared love of the Colossians, revealed by Epaphras to him (vs. 8). This motivated him to return that love by praying daily for them. In our text he reveals what he prayed for, on their behalf:

1. That they would know God’s will, and have the wisdom and discernment to apply it correctly. Note that knowledge of God’s word is dependent upon our own efforts. We are to be diligent in applying ourselves to study (cf. 2 Timothy 2:15). But, wisdom may be granted to us in answer to our prayers (cf. James 1:5-6).
2. That they might fully please God in their Christian walk. You may note that Paul refers to fruitfulness as a key to pleasing God. Branches that do not bear fruit are purged (cf. John 15:2).
3. That they might be strengthened with God’s power, to enable them to steadfastness and longsuffering. While the believer’s life is sometimes hard, we can do “all things through Christ, who strengthens [us]” (Philippians 4:13).

Finally, he gave thanks to God for them. It is God who grants us the right of fellowship, and we thank Him for our privilege.

The apostle Paul truly had a great love for his brethren in Philippi. He said as much when he wrote, “I have you in my heart,” (7) and “how greatly I long for you all with the affection of Jesus Christ” (8). This love stemmed equally from his “deep concern for all the churches” (cf. 2 Corinthians 11:28), and from their fellowship “in the gospel from the first day until now” (5).

For Paul, the expression of love went far beyond mere platitudes. It was shown in the continual petitions he made on their behalf before God. He thanked his God “upon every remembrance of you” (3). His opportunity to pray on their behalf was described by the apostle as a joy because of their assistance, and his affection.

His commendation was deserved. Because of their ministration to him, he described the Philippians as “both in my chains and in the defense and confirmation of the gospel … partakers with me of grace” (7). Not all of us are capable of such active defense of the faith as the great apostle. However, it is within the capabilities of all Christians to have fellowship in grace by helping those who do!

Typically, the apostle Paul begins his epistle with praise to God. He proclaims God to be the font of all spiritual blessings, and affirms these blessings are accomplished in the person of Jesus Christ. In Jesus’ life, death and resurrection the favor of God is complete.

What is interesting in this text is Paul’s reference to foreordination and predestination. This means that God’s scheme of redemption was a fait accompli before the universe was ever created.

When we talk about predestination, we must understand such predestination is not individual in nature. The affirmation that God chose us individually would negate the concept of free will and personal responsibility. It would make passages such as Mark 16:16 — (“He that believes and is baptized will be saved, he that believes not will be condemned”) — nonsensical.

God predestined that those who were among the sanctified —those who were among those adopted as sons — would be accepted. He gives us the choice as to whether we wish to be in that group or not. God is no respecter of persons.

In the first portion of his letter to the Galatians, Paul emphasized that his apostleship was authorized by God. He asserts the fact in verse 1, and argues the assertion in verses 11-17.

When a careful study is made of Paul’s actions from the time of his conversion, his claims are corroborated. After Paul was converted, as recorded by the historian Luke in Acts 9, he immediately began to preach the gospel of Christ in the synagogues (cf. Acts 9:20). Though the book of Acts does not record the trip to Arabia, it does note that “many days were past” (9:23), and emphasized the preaching done in Damascus. So, as Paul wrote, he did not “immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus” (vs. 16-17).

Why is this significant? First, Paul did not need the apostle’s blessing to begin or accomplish his ministry. The charge he obtained was directly from the Lord (cf. Acts 22:15). Second, the message he preached was not of his own devising, but was revealed to him by the Holy Spirit (cf. Acts 9:15,17; 22:14, Galatians 1:11-12).

In the first verse of our text, Paul establishes a wonderful promise of God as a steadfast principle. If we suffer for the cause of Christ, we are guaranteed the consolation that comes with that relationship. In other words, the suffering is worth it because of the hope we enjoy.

Paul illustrates the principle by noting the “trouble” he had suffered in Asia. This seems to be a reference to the mob scene in Ephesus recorded in Acts 19. Paul and his companions were in mortal peril on that occasion, and it seems that Paul left the area in fear (cf. Acts 20:1).

That fear of persecution remained, as such suffering is inevitable for the faithful child of God (cf. 2 Timothy 3:12). However, Paul took comfort in the trust he placed in God. God is able to raise men from the dead, and so surely would be able to deliver Paul, if it be in accord with His will. So Paul believed, “He will still deliver us” (vs. 10). As such, he coveted the prayers of the Corinthians in his behalf, that their prayers for him and his companions would effect God’s protection in their ministry.

Paul, in greeting the Corinthians in his first epistle to the church there, identifies himself as an “apostle of Jesus Christ through the will of God.” This was his common greeting, necessitated by the Judaizers who constantly attacked his legitimacy as an ambassador of the Lord.

The letter is written to “the church of God which is at Corinth.” This is not a proper name for the church, but rather a phrase designating ownership. The church belongs to God. The church consists of those who have been called out of the world, separated through the shed blood of Jesus Christ. As such, it is proper only to refer to it as belonging to God, or Jesus (cf. Romans 16:16).

The Greek word ekklesia, from which the English term “church” derives, denotes sanctification. The church is called out, or separated from the world. This is accomplished when an individual, by calling “on the name of Jesus Christ”, is cleansed from sin. He is reconciled to God, and is rightly called a saint. This sanctification, as pointed out here by Paul, is accomplished in Jesus Christ. His sacrifice makes us holy, and separates us from the world.

Paul was quick to express his appreciation for the faith of God’s saints in Rome. He commended them, saying, “your faith is spoken of throughout the whole world” (vs. 8). How commendable, to have such faith as to be known by brethren everywhere as accepted by God!

It is because of this faith that Paul prayed for them daily, and desired to come and minister to them, by imparting some spiritual gift (vs. 11). Paul wrote this letter near the end of his third missionary journey while in Corinth. Though he desired to come to Rome, it was a while before his wishes were met (cf. 15:22).

What Paul and the Romans enjoyed, though separated, was the “mutual faith both of you and me” (vs. 12). This is the greatest reason for Christians throughout the world to be encouraged. No matter where you go, there are those of like precious faith that, by that faith, may rightly be regarded as a spiritual family. The Christian is never without encouragement and support where another Christian is to be found. Cultures, races and languages all may be different, but for all disciples of Jesus, our mutual faith remains.

Prior to his ascension, Jesus’ disciples asked him, “Lord, will You at this time restore the kingdom to Israel?” As was His common practice, our Lord responded by telling them what they needed to hear rather than what they wanted to hear. Though the advent of the kingdom was indeed near, (and accomplished only 10 days later, as recorded in Acts 2), Jesus first informed them that it was not their place to know the time (vs. 7).

Then He told them what they needed to know, giving them a lesson on power. He told the apostles that they would receive power. The Greek word here is dunamis, and indicates power or might. What is evident when the scriptures are examined, is that this might is not military, social or political. The might supplied through the work of the Holy Spirit is bound up in inspiration! “However, when He, the Spirit of truth has come, He will guide you into all truth” (John 16:13).

Jesus promised the Holy Spirit would enable them, through truth, to witness for Him. This the apostles did first on Pentecost, and the spiritual Kingdom of God was realized.

This short verse contains one of the most sublime truths ever revealed to man, “the Word became flesh, and dwelt among us.” As revealed in verses 1-3 of the text, the Word was (and is) God. As the prophet foretold, “‘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 1:23).

Of course, many deny this truth. “For many deceivers have gone out into the world who do not confess Jesus Christ as coming in the flesh. This is a deceiver and an antichrist” (2 John 7). John’s language condemns those who deny the humanity of the Son of God, “Whoever transgresses and does not abide in the doctrine of Christ does not have God” (2 John 9).

He is God’s “only begotten.” His incarnation represents glad tidings of peace, and good will. His sinless life makes Him a sufficient sacrifice. His resurrection from the dead makes him the second Adam, bringing life. His ascension and glorification will culminate with the bowing of every knee, and the confession of what so many now deny. He is truly “full of grace and truth.”

Luke’s gospel does not begin with the promise of Jesus’ birth, but that of John the Baptist.

Zacharias, a priest who ministered in the temple during the days of Herod the Great, was visited by an angel of God with the news that he and his wife would have John as their son.

Zacharias and Elizabeth (the cousin of Mary, Jesus’ mother, cf. vs. 36), had no child. Elizabeth was barren, and they were an elderly couple. Regardless, God made the promise to give them a son. Later, when Mary questioned the possibility of her, as a virgin, conceiving a child, Elizabeth’s pregnancy was given as a sign that, “with God nothing will be impossible” (cf. vs. 34-37).

John the Baptist was a great man who served as the forerunner of Jesus Christ. He was the object of prophecy (Isaiah 40:3; Malachi 4:5-6), and received the highest praise from Jesus Himself, “Assuredly, I say unto you, among those born of women there has not risen one greater than John the Baptist” (Matthew 11:11).

John the Baptist’s promised birth was another thread in the tapestry of God’s great scheme of redemption.

Our text reveals the fulfillment of Malachi 4:5-6, which prophesied the coming of Elijah in preparation for Messiah. John’s preparatory work was finished, as signified by his imprisonment, and now Jesus of Nazareth began his ministry, “preaching the gospel of the kingdom of God.”

John’s imprisonment by Herod led to his death by beheading (as seen in Mark 6:14-29). John himself foretold the transition in essence when he said in John 3:30, “He must increase, but I must decrease.”

Jesus ministry and teaching prefaced his kingdom, established after his death and resurrection (cf. Acts 2). At this time, he said, “the kingdom of God is at hand.”

There is a peculiar false doctrine that contends Jesus’ teaching in such places as Matthew 5-7 was not the gospel of the kingdom, rather a simple explanation of old covenant law. This passage shows the view to be incorrect. Jesus preached His own gospel, and His words must be heeded. As the Hebrew writer stated, “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son…” (Hebrews 2:1-2a).