Category: Mining the Scriptures

In the previous chapter, Peter had indicated that we are to purify our hearts through obeying the truth, revealed in God’s will for man. In our text, he continues the thought, calling for the Christian to remove evil from his character, (malice, deceit, hypocrisy, envy and evil speaking), and to replace it with God’s word. The Christian’s desire to know God’s word is to match the desire of a baby for his mother’s milk.

The word of God is here described by Peter as “pure” (NKJV). The KJV renders it “sincere.” God’s word is not harmful as long as it remains unsullied by the impurities men supply. Even in passages such as these the importance of doctrinal purity is evident. Be wary of those who seek to minimize the importance of such purity.

The pure word of God, when ingested, results in growth. By ingested we mean studied and applied. By growth we mean Christian maturity. Babes in Christ become full grown when they, “by reason of use [of God’s word], have their senses exercised to discern both good and evil” (Hebrews 5:14). This desire for God’s word is a byproduct of His extended Grace. In fact, the totality of our life and faith is motivated by His gift to us (cf. Titus 2:11-12).

A contrast is here made by James between the poor Christian and the rich Christian.

Paul instructs the poor man to glory in his exaltation. In this there is the recognition that God is pleased when we have reason to rejoice and enjoy our lives. The life of the destitute is hard, with little relief. It is good and proper for him to enjoy any morsel of happiness or honor that he will receive. (A good lesson for us is to seek out the poor — in circumstance or spirit — and honor them. It will be a great encouragement to them).

In contrast, the rich man is to glory in his humiliation. In this there is the recognition that honor on earth is of no value with regard to the eternal standing of any man. The life of the rich man is full of accolades and ease. While the praise may be well earned, for a man to trust in such flattery, or believe there to be lasting value in riches, is dangerous and foolish. (A good lesson for us is to remember that any praise we receive for our earthly standing or secular accomplishments has little value. We must not place our trust in uncertain riches).

Let us all pursue an eternal reward, rather than riches that fade!

The book of Hebrews contains a series of contrasts designed to establish the supremacy of Jesus Christ, and His covenant with mankind. The first of these contrasts consists of a comparison between Christ and angels.

1. Verse 4 indicates that Jesus is superior to the angels because His Father granted an inheritance to Him as a Son.
2. Jesus is superior to the angels because He is, in fact, God’s only begotten Son (5)
3. Jesus is seen to be superior in that God declares we are to worship Him, where angels are not to be worshipped. Rather they serve as ministering servants (6-7). Jesus is, in fact, God, reigning on His throne in righteousness (8-9).
4. Jesus is superior because He is the Creator of the universe. While the universe is temporal, and will one day cease to exist, its Creator is eternal and incorruptible. (10-12).

The angels are ministering spirits, appointed by God to serve us. In contrast God has exalted the Christ, and appointing for Him a place at His right hand, reigning in Heaven. He is not a servant, He is our Lord! (13-14).

In these final verses, Paul continued the theme of charity that was the central part of the entire letter. He called upon Philemon to receive Onesimus back as an expression of charity. He then indicated a willingness to shoulder some of that burden himself — again as a demonstration of his love both for the slave Onesimus, and for Philemon as well.

If any loss had come to Philemon because of his slave’s actions, Paul pledged to repay it. However, he reminded Philemon of the debt he owed to Paul, “you owe me even your own self besides” (vs. 19). This should not be construed as an attempt by Paul to manipulate Philemon into absorbing any loss himself. No, Paul’s offer to repay was legitimate and sincere. Rather, Paul encouraged Philemon to note that he too owed a debt, and would desire a gracious response by Paul, as the one to whom he owed his spiritual life. As such, by Paul’s reasoning, he should respond in kind towards Onesimus. This principle was established in the “golden rule” (cf. Luke 6:31), as well as Jesus’ model prayer (Matthew 6:12).

Regardless, Paul expressed his confidence that Philemon would surpass his expectations. Content with that, he offered his salutations, and closed this beautiful letter to his beloved friend.

The apostle Paul wrote this epistle to Titus, “a true son in our common faith” (vs. 4). The salutation indicates that, as with Timothy (cf. 1 Timothy 1:2), Paul’s teaching had led to Titus’ conversion.

It was common for Paul, in his epistles, to defend his apostleship as being from God. Paul was not a usurper. In these few verses he states an eloquent argument for his apostleship, as a part of God’s overreaching scheme of redemption for man.

Paul’s apostleship was according to faith. It emanated from God. He states that God had committed him to the proclamation of that faith. God chose through the “foolishness of the message preached to save those who believe” (1 Corinthians 1:21).

So, the emphasis here is not really on Paul as a bondservant and an apostle, but on the message he was to proclaim. Paul describes that gospel as that which “accords with godliness” (vs. 1). It leads to a holy life. As such, it is “in hope of eternal life.” That is, in leading the elect to righteousness, it provides standing with God in judgment. This eternal hope is something we are assured of, as it is promised by God, and God can not lie (cf. vs. 2, Hebrews 6:18). This promise, as Paul indicated, predates the creation of man (cf. vs. 2).

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.