Category: Mining the Scriptures

This letter the Lord wrote to the church at Ephesus was the first of seven written to churches in Asia. At the time of this writing, Ephesus was a large city — the most important seaport in Asia Minor.

Each of these letters follow the same pattern, and are found in chapters 2 and 3.

The Lord first commended the church at Ephesus for its work. The church was apparently diligent, steadfast, fruitful, and contended earnestly for the faith (Jude 3). They “hated the deeds of the Nicolaitans” as did the Lord.

However, something was missing. He admonished them for having “left your first love.” Though there was still the form of faithfulness in Ephesus, some zeal or vigor was missing. That lack of passion for Jesus was the reason for this censure.

The Lord called them to repentance, and here as elsewhere indicated that their salvation hung in the balance. This clearly indicates the fallacy of those who hold the doctrine of “once saved always saved.”

Here, those who “overcome” and receive the tree of life are the faithful and zealous. This is a wonderful lesson for us today!

To illustrate the condemnation reserved for false teachers, Jude used three examples in this text. First, those of the Exodus who exhibited unbelief despite the miraculous intervention of God. He “destroyed those who did not believe.” Second, the rebellious angels. Though little is revealed about this rebellion of higher beings, we know that God placed them under “everlasting chains.” Third, the immoral cities of Sodom and Gomorrah, that suffered by His hand, “the vengeance of eternal fire.”

These serve as an object lesson to the current false teachers that Jude warns his readers about. These evil men are sensuous and rebellious. Because of their evil ways, they are worthy of condemnation.

In verse 9 of the text, a reference is made to a conflict between Michael, the archangel, and the devil, about the body of Moses. We have no knowledge of the nature of the dispute, and it is worthless to speculate. However, the occasion is used to point out the audacity of the false teachers Jude condemns. Their brashness leads them to do things even Michael himself would not.

Can you imagine the audacity of a man who would seek to exalt himself against an apostle of the Lord Jesus Christ? That is exactly what Diotrephes did, as he sought preeminence in a local congregation, and refused to accept John and his companions.

This note, which explains the tactics of Diotrephes, serves as an object lesson to Christians today. The man lied maliciously about John. Further, he compelled others to do his bidding, and put them out of the church if they were unwilling to go along with his agenda.

The lesson, concisely put in a quotation most commonly attributed to Edmund Burke, is that “All that is necessary for the triumph of evil is that good men do nothing.” God’s word tells us what to do with men such as Diotrephes (cf. Tit. 3:10).

In contrast, John calls upon his readers to imitate good rather than evil. Where Diotrephes is shown to be an example of evil, John puts forth Demetrius as an example of good. He had a good reputation, one that was valid because he was obedient to truth. For this, he received the commendation of the great apostle.

In verse 7 John continues his contention that the child of God must “walk according to His commandments” (vs. 6). He notes that false teachers would come, denying the humanity of Jesus, and in so doing lead some to forfeit their faith and standing with God.

He refers to these as deceivers and “an antichrist.” The term antichrist (antichristos) simply refers to one who opposes the Christ, and should not here be construed as referring to any one person, past or future. All those who deny the deity or the humanity of the Christ make themselves opponents of Him. Thus, they are antichrists.

John calls for awareness of this false doctrine, and warns his readers lest they be influenced by the teaching. Why? Because, if such is embraced, they might “lose those things we worked for” (vs 8).

Embracing false doctrine can cause one to lose his soul. Concerning such individuals, Peter wrote that they twist the scriptures “to their own destruction” (2 Peter 3:16).

We must be diligent, “that we may receive a full reward” (vs. 8).

The Apostle John reveals here his purpose in writing his epistle. It serves as an admonition to his readers, “so that you may not sin” (vs. 1).

This is the purpose of God’s revealed will. It serves as the source for doctrine, reproof, correction and instruction in righteousness, and thoroughly equips the man of God (cf. 2 Timothy 3:16-17). If one desires to avoid sin, he must immerse himself in the reading and meditation of God’s word. He then is equipped for the righteous life he craves.

That does not mean that he will live without sin, as John revealed just a few verses previous (1:8,10). When man sins, it is not a reflection upon any inadequacy in the Word — only the failure of man to properly apply it and obey it.

Facing the reality of sin, we are grateful for the payment made for our transgressions. Jesus Christ is the propitiation (atonement, expiation) for sin. Through His blood the price was paid, allowing reconciliation with God. His act of atonement was not for a few, but for “the whole world” (vs. 2). Anyone who desires may be redeemed by God.

Peter intimates that his reason for writing this short epistle was the certainty he would soon die, “knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me” (vs. 14). So, he desired to remind them of certain important things. Things such as the need for maturity and growth, the hope of heaven, the trustworthiness of revelation, the danger of false teachers, and the faithfulness of the Lord’s promise of coming judgment.

These are things his readers already knew, “you know and are established in the present truth” (vs. 12). Yet, three times in this short passage he refers to the importance of reminding them of these truths. He said, 1) He was writing to remind them; 2) He would continue to remind them as long as he lived; and 3) He would ensure they would have a reminder of these things after he died.

This points out an important part of the work of preaching. Preaching is not only done to teach brethren what they do not know about God’s will; it is also done to remind them of what they do know, lest they be guilty of forgetfulness or neglect.

Because of who God is, He deserves every expression of good will and praise we can offer. He is our Creator, and is a caring and just Being.

There is no better reason for our devotion and praise than His efforts to secure our Redemption. As our text shows, His mercy led Him to bring us to reconciliation through His Son, Jesus.

Specifically, we have hope through Jesus’ resurrection from the dead. This hope is living and sure. Jesus is a forerunner. His victory over death assures us that we too one day will transformed to eternal life (cf. 1 Corinthians 15:20-23).

That eternal life is a wondrous thing, here described as “incorruptible and undefiled”, and “reserved in heaven.”

As always, however, the Holy Spirit reveals the conditional nature of that hope. It is not reserved for all men. It comes only for those, “who are kept by the power of God through faith” (vs. 5).

He has chosen to save, through Jesus, all who believe (cf. John 3:16). One day Christ will come again, and that hope will be realized. Will you be among the elect, ready to claim your reward?

James here explains that wisdom is obtained through prayer. Therefore, a distinction must be made between mere knowledge, derived through study, and wisdom, which can be expressed as the proper application of that knowledge. The world is full of men and women who have knowledge, and yet lack the perspective and ability to use it properly.

Wisdom is also gained through experience and maturity, but here we are given the promise that a petition to God will be effective in garnering this gift directly from Him.

But, we must act in faith. When we petition God, we are placing our trust in His willingness and ability to grant our petitions. Doubting casts aspersion upon either His integrity or sovereignty. Neither is acceptable to God.

God answers prayer. But, he only answers the prayer that is offered effectively, and by the righteous (cf. James 5:16). Otherwise, “let not that man suppose he will receive anything from the Lord.”

Do you want wisdom? Ask God, without doubting, and you will receive the bounty you desire.

The Hebrew writer here shows the place of preeminence given to Jesus as God’s Son. In so doing, he establishes an order with God being first, angels second and man third.

In the beginning, the Word was God (cf. John 1:1). The Word then became flesh (cf. John 1:14), and this event is referred to by Paul as an experience where the Son of God was humbled, “And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Philippians 2:8).

Paul continued in that passage, “Therefore God has highly exalted Him and given Him the name which is above every name” (vs. 9). This passage in Hebrews agrees with that assessment.

Because of Jesus’ death, the payment for sin was paid. God ordained Jesus as Savior, and the proof of this choosing is found in the resurrection (cf. Acts 2:32-36). God has exalted Him. Jesus is at the right hand of the Father, ruling in the kingdom. He is above every name, both human and angelic. He is the Son of God. He has been crowned, and we are subject to Him alone.

The appropriate response of Philemon to Paul’s petition on behalf of the slave Onesimus would be to receive him back, and treat him as a brother in Christ. Paul encouraged him to receive him, “that is, my own heart” (12); and “as you would me” (17).

Further, Paul’s purpose was to have Philemon act out of good will rather than necessity. This is a common theme in scripture. God does not want his children to act appropriately merely out of necessity. He wants his children to do so out of a sense of right, and willingly.

Finally, Paul appealed to the possibility of divine providence in the actions of Onesimus. Paul didn’t deny that the slave was wrong in running away, but believed that God has used that as an opportunity for the man to be taught the truth: “perhaps he departed for a while for this purpose, that you might receive him forever” (15).

The relationship of Onesimus to Philemon had now changed. They were brothers in Christ. Such a relationship demands fraternal devotion and a recognition of common heritage and equality (cf. Galatians 3:28).

This passage is one of only two in the New Testament that list the qualifications for elders. The other passage is 1 Timothy 3:1-8.

The importance of elders is intimated here, as Paul tells Titus to “set in order the things that are lacking” (5). A congregation that does not have elders needs them to be in accord with God’s design. While it would be wrong to appoint men to the task who are unqualified, every congregation should develop men for this important work.

Note also the phrase, “must be” in verse 7. These are qualifications, not suggestions. As indicated, only men who are married with children who are faithful can scripturally serve. They are to be blameless, and in control both of their emotions and their desires. They are to be hospitable, and sober-minded. They must be familiar with scripture and willing to take a stand for the truth of God’s word, when it is attacked by evil men.

In every generation there are men who oppose the truth of God. In His wisdom, He has equipped the church to deal with and defeat those in opposition. Among other things, this is the elder’s work.

Paul’s second and final letter to his “son in the faith” Timothy gives evidence of the tender feelings the aging apostle had for the young man. The letter was the last Paul wrote, and was penned shortly before his death.

He noted Timothy’s tears on his behalf, and expressed his desire to see him. It is believed that Paul wrote this letter from prison, perhaps only a few months before he died.

Despite Paul’s circumstances, he expressed joy because of the genuine faith of Timothy. That faith had its genesis in the instruction Timothy received from his mother and grandmother. (This shows the wisdom of Paul’s exhortation for fathers to bring up their children in the “training and admonition of the Lord” – Eph. 6:4).

After this well deserved compliment, Paul encouraged Timothy in the use of the spiritual “gift of God” given him through Paul’s hands. Timothy was not to be timid in utilizing this gift, despite the potential of persecution amply demonstrated by Paul’s own chains.

“For God has not given us a spirit of fear, but of power and of love and of a sound mind” (vs. 7).

In verse 7, Paul states again a common claim, that his appointment as a preacher and apostle was from God. Paul was not a usurper, God had chosen him to be a vessel to the Gentiles, to teach them His precious gospel (cf. Acts 9:15-16).

Verses 5 and 6 reveal an important fact about Jesus Christ. He alone is the Mediator between God and man. This mediation is a function of His person, and His redemptive work. Jesus is here affirmed to be a man — “the Man Christ Jesus.” He is also the One through which redemption comes, “who gave Himself a ransom for all.”

When Jesus came to earth as a man, he was tempted as we are, (cf. Hebrews 4:15), “yet without sin.” In His death, payment is made for our sin, and reconciliation with God is possible. It is because of this that the Hebrew writer wrote, “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (4:16).

Why do we pray, “In Jesus name”? Because it is through Jesus we have access to the Father! He is our Mediator.

Paul’s introductory words in his second letter to the Thessalonians is typical of his letters in that it contains an invocation to God on their behalf, “Grace to you and peace from God our Father and the Lord Jesus Christ.” (1).

There are two things to note in these first two verses. First, the inclusion of Silvanus in the salutation. The name is found only here, in his first letter to the Thessalonians, 2 Corinthians 1:19 and 1 Peter 5:12. However, the man is readily identified by the Greek variation of the name, Silas, one of Paul’s travel companions.

The more interesting phrase is “the church of the Thessalonians in God the Father and the Lord Jesus Christ.” It clearly indicates that such phrases are not proper names, but descriptions of a group. This group lived in Thessalonica, and were “in” God and Jesus. This means they had a relationship with the Father and the Son. This was a congregation of Christians.

This is the biblical use of the term church, and does not in any way coincide with the denominational use of the term in our time.

The apostle Paul had worked tirelessly for the conversion and edification of the Thessalonians. For this reason he was thankful to God that these faithful brethren responded to his preaching with fervor.

He was especially thankful that they had received his words, not as the words of mere men, but “as it is in truth, the word of God, which effectively works in you who believe” (13).

In this, three things are understood. 1) Paul spoke by inspiration. The Apostle Peter agreed with this assessment, categorizing the teaching of Paul as scripture (cf. 2 Peter 3:16). 2) His words were effective to their salvation. What Paul preached was “the gospel of Christ”, “the power of God unto salvation” (cf. Romans 1:16). 3) They had proven themselves worthy by their response to the gospel. Specifically, Paul referred to their perseverance in the face of persecution at the hands of the Jews (vs. 14-16).

This serves as an example to all Christians. As the word of God works salvation in those who persist in obedience, we do well to be steadfast in our profession.