His Word Today

“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness,” (Titus 1:1 (ESV)

“Paul’s fellow-servant Titus first appears in Galatians 2:1–10, wherein the gospel of grace apart from the works of the Law was vindicated when the Jerusalem apostles did not require him to be circumcised. Thus, unlike Timothy, Titus was a Gentile convert to Christ Jesus. As one of Paul’s closest associates, Titus seems to have been gifted for navigating contentious situations. From 2 Corinthians 7–8 and 12 we learn that Titus both delivered Paul’s difficult letter to the Corinthian church and collected money in Corinth for the church in Jerusalem,” explains one biblical commentator.

“At the time he received his letter from Paul, Titus was leading the church on Crete, which was apparently in its infancy. We infer this from the fact that while Timothy had to reform a church already in place at Ephesus (1 Tim. 1:3), Titus was going to be the first one to appoint elders on Crete (Titus 1:5). Like Timothy, Titus also had to deal with false teaching, as we will see in the days ahead.”

As previously noted, biblically, there are three aspects to justification by faith alone. In the Latin, they are Notitia, Assensus, and Fiducia.

Notitia. Notitia refers to the content of faith, or those things that we believe. We place our faith in something, or more appropriately, someone. In order to believe, we must know something about that someone, who is the Lord Jesus Christ.

Assensus. Assensus is our conviction that the content of our faith is true. You can know about the Christian faith and yet believe that it is not true. Genuine faith says that the content — the notitia taught by Holy Scripture — is true.

Fiducia. Fiducia refers to personal trust and reliance. Knowing and believing the content of the Christian faith is not enough, for even demons can do that (James 2:19). Faith is only effectual if, knowing about and assenting to the claims of Jesus, one personally trusts in Him alone for salvation.

When God enables the sinner to exercise faith, it involves all three aspects (Eph. 2:1-10). This justifying trust, commitment, dependence worship of the person and work of Jesus Christ delivers the sinner from the penalty of sin, the power of sin and eventually the presence of sin. The result of God’s deliverance, or salvation, of the sinner results in a changed life in the here and now which foreshadows the eternal change of life in heaven. It was this three-fold aspect of justifying faith the Apostle Paul had in mind when he began his letter to his young protégé Titus.

After he identified himself as a servant of God and an apostle of Jesus Christ, the Apostle Paul expressed the vision and mission of his God-ordained ministry. Paul wrote this epistle and served the Lord “for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness,”

The phrase for the sake of (κατὰ; kata) is one word in the Greek. It means in accordance with or in relationship to an object. In this particular instance, the object was the faith of God’s elect. Faith (πίστιν; pistis) refers to an intellectual, emotional, and volitional trust. commitment, dependance and worship of Jesus Christ. It is only possessed by the elect (ἐκλεκτῶν; eklekton) or only the ones who God alone has chosen.

When Paul wrote of faith, it was in reference to a blind faith. Rather, he spoke of a trust, commitment, dependence and worship centered in a knowledge of the truth. Knowledge (ἐπίγνωσιν; epignosin) refers to a recognition or understanding of reality. Truth (ἀληθείας; aletheias) is reality or the way things are. Paul referred to the truth and reality of the Gospel, which sets forth the doctrines of God’s existence, sin’s existence, the Savior Jesus Christ’s existence and salvation’s existence (John 1:1-18).  

This understanding of the Gospel results in a changed life for reach individual believer in Christ. The apostle identified it as godliness (εὐσέβειαν; eusebeian).  Godliness is “the devout practice and appropriate beliefs of God; (Acts 3:12; 1Tim. 2:2; 3:16; 4:7, 8; 6:3, 5, 6, 11; 2 Tim. 3:5; Titus 1:1; 2 Peter 1:3, 6, 7; 3:11).^[1]

“The service and apostleship are exercised “in the interest of” (that seems to be the meaning of κατά here; cf. John 2:6; 2 Cor. 11:21) the faith of God’s elect and (their) acknowledgment of the truth which accords with godliness; that is, they are carried out in order to further or promote the reliance of God’s chosen ones upon him, and their glad recognition or confession of the redemptive truth which centers in him; a truth which, in sharp contrast with the vagaries of false teachers, accords with (or here also “is in the interest of,” “promotes”) godliness, the life of Christian virtue, the spirit of true consecration,” explains Dr. William Hendriksen.^[2]

“Paul began by identifying himself as a servant of God. Usually, no doubt as a result of his Damascus Road experience (Acts 9:1–9), Paul called himself a “servant of Christ Jesus.” Only here did he use the term “servant of God.” On the other hand, apostle of Jesus Christ is standard. Both of these titles (“servant” and “apostle”) focus on Paul’s two main concerns: the faith of God’s elect (cf. Rom. 8:33; Col. 3:12) and the knowledge of the truth that leads to godliness (cf. 1 Tim. 2:4; 2 Tim. 2:25; 3:7). God was using Paul to call out a people for Himself (e.g., 1 Thes. 1:2–10) and to teach them the truth which is conducive to godly living (cf. 1 Tim. 6:3). In other words, Paul’s ministry was aimed at both the salvation and sanctification of God’s people.”^[3]

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 340.

^[3] A. Duane Litfin, “Titus,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 761.

“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness,” (Titus 1:1 (ESV)

“When we think back to the first few decades after Pentecost, we are often tempted to think that the early church functioned as an ideal community in which everything was done properly and in order. By this point, however, our study of Paul’s career should have disabused us of this notion. From the first of his epistles, Galatians, to the final letters he wrote, the Pastorals (1 and 2 Timothy, Titus), we see that the church had problems from the start, problems the apostle addresses in nearly all of his writings,” explains Dr. R. C. Sproul.

Biblically, there are three aspects to justification by faith alone. In the Latin, they are Notitia, Assensus, and Fiducia.

Notitia. Notitia refers to the content of faith, or those things that we believe. We place our faith in something, or more appropriately, someone. In order to believe, we must know something about that someone, who is the Lord Jesus Christ.

Assensus. Assensus is our conviction that the content of our faith is true. You can know about the Christian faith and yet believe that it is not true. Genuine faith says that the content — the notitia taught by Holy Scripture — is true.

Fiducia. Fiducia refers to personal trust and reliance. Knowing and believing the content of the Christian faith is not enough, for even demons can do that (James 2:19). Faith is only effectual if, knowing about and assenting to the claims of Jesus, one personally trusts in Him alone for salvation.

When God enables the sinner to exercise faith, it involves all three aspects (Eph. 2:1-10). This justifying trust, commitment, dependence worship of the person and work of Jesus Christ delivers the sinner from the penalty of sin, the power of sin and eventually the presence of sin. The result of God’s deliverance, or salvation, of the sinner results in a changed life in the here and now which foreshadows the eternal change of life in heaven. It was this three-fold aspect of justifying faith the Apostle Paul had in mind when he began his letter to his young protégé Titus.

Paul began this letter as he began his other epistles. He identified himself; not only by his given name but also by his God-give position and resp0onjsbilites.” “Paul, a servant of God and an apostle of Jesus Christ.”

A servant (δοῦλος; doulos) means a slave who is the property of an owner. Paul was the sole property of God (θεοῦ; theou). The Greek noun for God is in the genitive case. It is a genitive of possession. Paul was the sole possession of God.

“Letters customarily opened with the name of the sender. It could be prestigious to be the slave in a high-status household, and the Old Testament prophets were often called “servants of God.” Judaism believed that Jewish people were chosen for salvation by virtue of their corporate participation in Israel; perhaps especially to counter false teachers in Crete (1:10), Paul applies the term to all believers in Jesus (though he usually does so anyway).”^[1]

Paul was also an apostle (ἀπόστολος; apostolos). This refers to one who was a special messenger. In the first century of the church, it was a title reserved for the immediate twelve disciples of Jesus Christ and also those who communicated the Gospel. As with being God the Father’s servant, Paul was an apostle solely belonging to and the possession of Jesus Christ.  

“This is a considerably longer greeting than in either 1 or 2 Timothy. It is in fact more theological. Only here does Paul specifically describe himself as servant of God, although he does elsewhere call himself ‘servant of Jesus Christ’. The more usual apostle of Jesus Christ is nevertheless added and then developed.”^[2]

“Paul is God’s servant (“servant” also in Rom. 1:1; Phil. 1:1; cf. James 1:1; 2 Peter 1:1, but note variation in modifiers), and has received his authoritative commission directly from Jesus Christ, being therefore his apostle.”^[3]

Are you God’s sole possession? This occurs only by grace alone, through faith alone in the person and work of Jesus Christ alone. When you repent of sin and place faith in Christ, you not only began possessing justification, redemption and reconciliation with God, you also became the possession of God. Hallelujah!

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Tt 1:1.

^[2] Donald Guthrie, “Titus,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1311.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 340.

“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness,” (Titus 1:1 (ESV)

 The following article is by Lee Gatiss. He is an author in the Reformed and Evangelical tradition of the Church of England, and an author of books and articles on the Bible, theology, Anglicanism, and church history. This essay, entitled Three Things to Know about Titus, appeared December 6, 2023 in Tabletalk Magazine published by Ligonier Ministries.

Titus is one of the Pastoral Epistles, which is an eighteenth-century term for the books of 1 and 2 Timothy and Titus because they are letters from the Apostle Paul to his fellow pastors. Here are three important things to keep in mind as you read this letter.

1. Titus is about the truth that leads to godliness.

At the beginning of his letter to Titus, Paul says that he is “an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness” (Titus 1:1). The stress on truth and godliness continues throughout the letter: these things must always go together.

When it comes to describing the sort of people Titus is to appoint as elders in the churches on Crete, Paul is very clear that they must be “above reproach” and that they must “hold firm to the trustworthy word as taught” (Titus 1:6–9). Conversely, the false teachers that Titus has to wrestle with “profess to know God, but they deny him by their works”—which shows they are wrong in both lip and life, in their teaching as well as their behavior (Titus 1:16).

To counter this, Titus is to “teach what accords with sound doctrine,” since the same grace of God, which offers salvation to all, also teaches us to “renounce ungodliness and worldly passions” (Titus 2:1, 11–12). If we miss that connection between truth and godliness, we have missed the main point of this letter.

2. Paul calls Jesus “God.”

In chapter 2, Paul says that Christians are “to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ” (Titus 2:12–13). What we might easily miss is the reference here to Jesus as “our great God.”

We know that Jesus is God, of course, from elsewhere in the Bible. His words and actions, His fulfillment of prophecy, and the way the New Testament speaks about Him prove that this is so. It is a central tenet of the Nicene Creed that Jesus is “God of God, Light of Light, very God of very God.” But there aren’t many places in the New Testament where it is stated as baldly as it is in Titus 2. Can you think of the others? John 1:1 is an obvious example: “the Word was God.” And Paul also speaks in Romans 9:5 of “the Christ, who is God over all, blessed forever.”

The context for this tremendous identification is that we are waiting for the glory of our God and Savior Jesus Christ to appear when He returns. This is our great hope. Note that Paul brings this up at the same time as he reminds us that the God and Savior who will appear is the same One who “gave himself for us to redeem us from all lawlessness and to purify for himself a people” (Titus 2:14). That is, his identification of Jesus as God is in service of the melodic line of this letter—his call to remember the truth that leads to godliness.

3. Paul tells us how to handle heretics.

Titus is told to “avoid foolish controversies” with the false teachers in Crete because “they are unprofitable and worthless” (Titus 3:9–10). He does need to be able to refute their arguments and silence them when he can, even rebuking them sharply if need be (Titus 1:9, 11, 13). But there comes a time when those who have been upsetting whole families and disrupting households with their teaching need to be recognized as divisive and dealt with decisively.

The word Paul uses for a “divisive person” in Titus 3:10 is hairetikos, from which we eventually get our word heretic. Heretic has a somewhat different meaning in modern English than that original word in ancient Greek. In Titus, it does not necessarily mean someone who preaches a specific heresy or false doctrine, but someone who starts or encourages factions, though possibly they do this by means of heterodox teaching as well as pointless speculations.

It is important to note that in Titus 3, the divisive person is given a warning and not just dismissed at once. Just as in Jude 22–23, an attempt should be made to have mercy and snatch people from the fire, warning them as brothers before treating them otherwise (see also 2 Thess. 3:15). Classic definitions of heresy include the idea that a person should only be classified as a divisive heretic, and therefore avoided, if they persist in their false teaching after prayerful instruction and time for repentance (a repentance also hoped for in 2 Tim. 2:25–26).

The underlying assumption here is that the unity of the church is threatened by divisive people teaching unsound (meaning unhealthy) doctrine. That is why, out of a right concern for church unity, we should “have nothing to do” with such people. It is they who cause the problems and should be avoided (see Jude 19; Rom. 16:17).

In his commentary on Titus 3, Thomas Aquinas (1225–1274) says that “if a person were to maintain that God is not triune and one, or that fornication is not a sin, he would be a heretic.” These two examples of heresy nicely sum up the emphasis of Paul’s letter, showing how theology and ethics, truth and godliness, both go together.

I encourage to you begin reading the Apostle Paul’s Epistle to Titus. May the Lord’s truth and grace be found here.

Soli deo Gloria!

“As for Titus, he is my partner and fellow worker for your benefit. And as for our brothers, they are messengers of the churches, the glory of Christ.” (2 Corinthians 8:23 (ESV)

Continuing our study in the Apostle Paul’s Pastoral Epistles, the next in line historically is the Epistle of Titus. Paul’s letter to this other young protégé follows his first epistle to Timothy and precedes his second. In beginning this exegetical study, what do we know of Titus?  

Titus was a Greek believer in Christ (Gal. 2:3). Paul’s ministry was how the Holy Spirit brought Titus to saving faith (John 3:1-8; Romans 10:14-17; Titus 1:4). There is little we know about Titus’ his background. Luke never mentioned him in Acts. It is possible he was a convert from heathenism who Paul enlisted for service.

Titus assisted Paul in collecting the offering for the saints (2 Cor. 2:1–9; 7:8–12; 12:18); and he met Paul at Troas with the report of the Corinthian situation (see 2 Cor. 2:12–13; 7:5–16). Titus carried the Epistle of 2 Corinthians back for Paul (2 Cor. 8:16–24). Titus remained on Crete to organize the church (Titus 1:5) until Paul could send Tychicus or Artemas to take over (Titus 3:12). Titus was also at Rome during Paul’s second imprisonment, until traveled to Dalmatia on a mission for the apostle (2 Tim. 4:10). Paul’s estimate of Titus is given in 2 Cor. 8:23.

Paul identified Titus as a partner and fellow worker. Partner (κοινωνὸς; koinonos) refers to one who joins in with another for shared purposes and activities. Fellow worker (συνεργός; synergos) means a co-laborer. Both terms are references to Titus’ work of ministering the Gospel of Jesus Christ.

Why did Paul write this letter to Titus? Paul’s haste in leaving Titus at Crete prompted Paul to write to Titus in order encourage and instruct his dedicated co-laborer. The Cretians were not the easiest people to work with, as Titus 1:12–13 indicates. We do not know who began the church at Crete. However, we know the organization of the church, and the lives of the believes, needed repair.

“It is likely that the church suffered from two sources: (1) visiting Judaizers who mixed law and grace, and (2) ignorant Christians who abused the grace of God and turned it into license,” explains Dr. Warren Wiersbe. .

The Apostle Paul had several purposes in mind when he wrote this letter: (1) to remind Titus of his work of organizing the church and appointing elders; (2) to warn him about false teachers; (3) to encourage him in pastoring the various people groups in the church; (4) to emphasize the true meaning of grace; and (5) to explain how to deal with troublemakers in the church.

There are several repeated words in this brief letter. They help us to understand Paul’s burdened heart. First, there is a major emphasis on good works (1:16; 2:7, 14; 3:1, 5, 8, 14). Salvation by grace alone also means saved unto good works. Second, Christian doctrine and Christian living are to be sound (1:9, 13; 2:1–2, 8). Third, believers in Christ are to live a life of godliness (1:1; 2:12), not worldliness. Fourth, God’s grace leads a person to live a godly life (1:4; 2:11ff; 3:7, 15).

The key verse is Titus 3:8. “The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people.” (Titus 3:8 (ESV)

A suggested outline for the Epistle of Titus is as follows.

I. Chapter 1: In Congregational Life.

A.      The Address and Salutation.

B.       Well-qualified elders must be appointed in every town.

C.       Reason: Crete is not lacking in disreputable people who must be sternly rebuked.

II. Chapter 2: In Family and Individual Life

A.      All classes of individuals that compose the home-circle should conduct themselves in such a manner that by their life they may adorn the doctrine of God, their Savior.

B.       Reason: to all, the grace of God has appeared unto sanctification and joyful expectation of the appearing in glory of our great God and Savior, Jesus Christ.

III. Chapter 3: In Social (i.e. Public) Life

A.      Believers should be obedient to the authorities. They should be kind to all men, since it was the kindness of God our Savior—not our own works!—which brought salvation.

B. On the other hand, foolish questions should be shunned, and factious men who refuse to heed admonition should be rejected.

C. Concluding directions with respect to kingdom-travelers (Artemas or Tychicus, Titus, Zenas, Apollos) and Cretan believers in general. Greetings.^[1]

I encourage you to begin reading the Apostle Paul’s Epistle to Titus. May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 336.

The following essay is Dr. J.I. Packer. It is from his book Concise Theology.

“This is what the LORD says—Israel’s King and Redeemer, the LORD Almighty: I am the first and I am the last; apart from me there is no God” (Isaiah 44:6).

The Old Testament constantly insists that there is only one God, the self-revealed Creator, who must be worshiped and loved exclusively (Deut. 6:4-5; Isa. 44:6– 45:25). The New Testament agrees (Mark 12:29-30; 1 Cor. 8:4; Eph. 4:6; 1 Tim. 2:5) but speaks of three personal agents, Father, Son, and Holy Spirit, working together in the manner of a team to bring about salvation (Rom. 8; Eph. 1:3-14; 2 Thess. 2:13-14; 1 Pet. 1:2). The historic formulation of the Trinity (derived from the Latin word trinitas, meaning “threeness”) seeks to circumscribe and safeguard this mystery (not explain it; that is beyond us), and it confronts us with perhaps the most difficult thought that the human mind has ever been asked to handle. It is not easy; but it is true.

The doctrine springs from the facts that the New Testament historians report, and from the revelatory teaching that, humanly speaking, grew out of these facts. Jesus, who prayed to his Father and taught his disciples to do the same, convinced them that he was personally divine, and belief in his divinity and in the rightness of offering him worship and prayer is basic to New Testament faith (John 20:28-31; cf. 1:18; Acts 7:59; Rom. 9:5; 10:9-13; 2 Cor. 12:7-9; Phil. 2:5-6; Col. 1:15-17; 2:9; Heb. 1:1-12; 1 Pet. 3:15). Jesus promised to send another Paraclete (he himself having been the first one), and Paraclete signifies a many-sided personal ministry as counselor, advocate, helper, comforter, ally, supporter (John 14:16-17, 26; 15:26-27; 16:7-15). This other Paraclete, who came at Pentecost to fulfill this promised ministry, was the Holy Spirit, recognized from the start as a third divine person: to lie to him, said Peter not long after Pentecost, is to lie to God (Acts 5:3-4).

So, Christ prescribed baptism “in the name (singular: one God, one name) of the Father and of the Son and of the Holy Spirit”—the three persons who are the one God to whom Christians commit themselves (Matt. 28:19). So, we meet the three persons in the account of Jesus’ own baptism: the Father acknowledged the Son, and the Spirit showed his presence in the Son’s life and ministry (Mark 1:9-11). So, we read the trinitarian blessing of 2 Corinthians 13:14, and the prayer for grace and peace from the Father, the Spirit, and Jesus Christ in Revelation 1:4-5 (would John have put the Spirit between the Father and the Son if he had not regarded the Spirit as divine in the same sense as they are?). These are some of the more striking examples of the trinitarian outlook and emphasis of the New Testament. Though the technical language of historic trinitarianism is not found there, trinitarian faith and thinking are present throughout its pages, and in that sense the Trinity must be acknowledged as a biblical doctrine: an eternal truth about God which, though never explicit in the Old Testament, is plain and clear in the New.

The basic assertion of this doctrine is that the unity of the one God is complex. The three personal “subsistences” (as they are called) are coequal and coeternal centers of self-awareness, each being “I” in relation to two who are “you” and each partaking of the full divine essence (the “stuff” of deity, if we may dare to call it that) along with the other two. They are not three roles played by one person (that is modalism), nor are they three gods in a cluster (that is tritheism); the one God (“he”) is also, and equally, “they,” and “they” are always together and always cooperating, with the Father initiating, the Son complying, and the Spirit executing the will of both, which is his will also. This is the truth about God that was revealed through the words and works of Jesus, and that undergirds the reality of salvation as the New Testament sets it forth.

The practical importance of the doctrine of the Trinity is that it requires us to pay equal attention, and give equal honor, to all three persons in the unity of their gracious ministry to us. That ministry is the subject matter of the gospel, which, as Jesus’ conversation with Nicodemus shows, cannot be stated without bringing in their distinct roles in God’s plan of grace (John 3:1-15; note especially vv. 3, 5-8, 13-15, and John’s expository comments, which NIV renders as part of the conversation itself, vv. 16-21). All non-Trinitarian formulations of the Christian message are by biblical standards inadequate and indeed fundamentally false, and will naturally tend to pull Christian lives out of shape.

Have a blessed Lord’s Day.

Soli deo Gloria!

¹⁵ “We ourselves are Jews by birth and not Gentile sinners; ¹⁶ yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” (Galatians 2:15–16 (ESV)

Martin Luther possessed a singular and even obsessive passion for God’s Word. For in the Scriptures, he discovered God’s truth (John 17:17). Following his conversion, and while teaching from the Apostle Paul’s Epistle to the Romans, Martin posted 95 Theses on the University Church Door of Wittenberg, Germany. It was the bulletin board of the day. His intention was to discuss with his fellow professors the abuses occurring within the church and how such behavior and doctrine deviated from the Scriptures.

He also wrote extensively and debated with leaders of the church who opposed his writings. The formal cause of the brewing controversy was Martin’s contention the Scriptures were the sole authority binding the believer’s conscience. He also affirmed the Bible’s teaching of justification by grace alone, through faith alone, in the person and work of Jesus Christ alone. Attributed to Martin is the statement, “Justification by faith alone is the article on which the church stands of falls.”

Martin Luther taught if the doctrine of justification by faith alone (sola fide) stands, the church stands; if it collapses, the church collapses.  While Luther did not use the exact wording “justification is the foundation by which the church stands or falls,” his writings and sermons consistently emphasized its centrality. The Augsburg Confession (1530), a key Protestant statement, explicitly calls justification “the article on which the Church stands or falls.”

The following is an excerpt from Luther’s book Justification by Faith. It is his brief commentary concerning Galatians 2:16.

For this cause, we do so often repeat and so earnestly set forth the righteousness of faith that the adversaries may be confounded and this article established and confirmed in our hearts. And this is a most necessary thing; for if we once lose this sun, we fall again into our former darkness. And most horrible it is that the Pope should ever be able to bring this to pass in the church: that Christ should be denied, trodden under foot, spit upon, blasphemed, yea, and that even by the gospel and sacraments—which he has so darkened and turned into such horrible abuse, that he has made them to serve him against Christ, for the establishing and confirming of his detestable abominations. O deep darkness! O horrible wrath of God!

“Even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law.”—Galatians 2:16

This is the true means of becoming a Christian, even to be justified by faith in Jesus Christ and not by the works of the Law. Here we must stand, not upon the wicked gloss of the schoolmen, which say that faith justifies when charity and good works are joined with it. With this pestilent gloss the sophisters have darkened and corrupted this and other like sentences in Paul, wherein he manifestly attributes justification to faith only in Christ. But when a man hears that he ought to believe in Christ, and yet, notwithstanding, faith does not justify except it be formed and furnished with charity, by and by he falls from faith—and thus he thinks, “If faith without charity does not justify, then faith is in vain and unprofitable. And charity alone justifies; for except faith be formed with charity, it is nothing.”

The role of charity. And to confirm this pernicious and pestilent gloss, the adversaries do allege this place: “Though I speak with the tongues of men and of angels…and have not charity, I am nothing” (1Co 13:1-2). This place is their brazen wall! But they are men without understanding, and therefore they can see or understand nothing in Paul. By this false interpretation, they have not only perverted the words of Paul, but have also denied Christ and buried all His benefits. Wherefore, we must avoid this gloss as a most deadly and devilish poison, and conclude with Paul that we are justified, not by faith furnished with charity, but by faith only and alone.

We grant that we must teach also good works and charity, but it must be done in time and place; that is to say, when the question is concerning works, and does not touch this article of justification. But here the question is: By what means are we justified and attain eternal life? To this we answer with Paul that by faith only in Christ we are pronounced righteous, and not by the works of the Law or charity (Gal 2:16). [This is] not because we reject good works, but because we will not suffer ourselves to be removed from this anchor-hold of our salvation, which Satan most desires. Wherefore, since we are now in the matter of justification, we reject and condemn all good works; for this place will admit no disputation of good works.

In this matter, therefore, we do generally cut off all laws and all the works of the Law. But the Law is “holy, and just, and good” (Rom 7:12). True, it is. But when we are in the matter of justification, there is no time or place to speak of the Law. [Instead,] the question is what Christ is, and what benefit He has brought unto us. Christ is not the Law; He is not my work, or the work of the Law. He is not my charity, my obedience, or my poverty; but He is the Lord of life and death, a mediator, a savior, and a redeemer of those that were under the Law and sin. We are in Him by faith, and He in us. The bridegroom must be alone with the bride in his secret chamber, all the servants and family being put apart. But afterwards, when the door is open and he comes forth, then let the servants and handmaidens return to minister unto them. Then let charity do her office, and let good works be done.

The role of the Law. We must learn therefore to discern all laws (yea, even the Law of God), and all works, from the promise of the gospel and from faith, [so] that we may define Christ rightly. For Christ is no law, and therefore He is no exactor of the Law and works; but He is “the Lamb of God, which taketh away the sin of the world” (Joh 1:29). This faith alone lays hold of—and not charity, which notwithstanding must follow faith as a certain thank[1]fulness. Wherefore, victory over sin and death, salvation, and everlasting life come not by the Law, nor by the works of the Law, nor yet by the power of free-will, but by the Lord Jesus Christ only and alone. “That we might be justified by the faith of Christ, and not by the works of the law.”—Galatians 2:16b

Paul speaks here not of the ceremonial law only, as before we have said, but of the whole Law—for the ceremonial law was the law of God as well as the moral law. For ex[1]ample, circumcision, the institution of the priesthood, and the service and ceremonies of the Temple were as well commanded of God as the Ten Commandments. Moreover, when Abraham was commanded to offer up his son Isaac in sacrifice, it was a law. This work of Abraham pleased God no less than other works of the ceremonial law did, and yet was he not justified by this work, but by faith, for the Scripture says, “Abraham believed God, and it was counted unto him for righteousness” (Rom 4:3; Gen 15:6). But since the revealing of Christ, say they, the ceremonial law kills and brings death. Yea, so does the Law of the Ten Commandments also, [if] without faith in Christ.

Moreover, there may no law be suffered to reign in the conscience, but only the law of the spirit and life, whereby we are made free in Christ from the Law of the letter and of death, from the works thereof, and from all sins. [This is] not because the Law is evil, but because it is not able to justify us, for it has a plain contrary effect and working. It is a high and an excellent matter to be at peace with God; and therefore, in this case, we have need of a far other mediator than Moses or the Law. Here we must be nothing at all, but only receive the treasure which is Christ, and apprehend Him in our hearts by faith— although we feel ourselves to be never so full of sin. These words, therefore, of the apostle, “That we might be justified by the faith of Christ, and not by the works of the law,” are very effectual—and not in vain or unprofitable as the schoolmen think, and therefore they pass them over so lightly.

This is then a general conclusion: “By the deeds of the law there shall no flesh be justified” (Rom 3:20). The Law of God is greater than the whole world, for it comprehends all men; and the works of the Law far excel even the most glorious will-works of the merit-mongers. And yet Paul says that neither the Law, nor the works of the Law, do justify. Therefore, we conclude with Paul, that only faith justifies.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

²⁰ O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” ²¹ for by professing it some have swerved from the faith. Grace be with you.” (1 Timothy 6:20–21 (ESV)

Martin Luther possessed a singular and even obsessive passion for God’s Word. For in the Scriptures, he discovered God’s truth (John 17:17; 2 Tim. 3:16-17; 2 Peter 1:20-21). Following his conversion, and while teaching from the Apostle Paul’s Epistle to the Romans, Martin posted 95 Theses on the University Church Door of Wittenberg, Germany. It was the bulletin board of the day. His intention was to discuss with his fellow professors the abuses occurring within the church and how such behavior and doctrine deviated from the Scriptures.

He also wrote extensively and debated with leaders of the church who opposed his writings. The formal cause of the brewing controversy was Martin’s contention the Scriptures were the sole authority binding the believer’s conscience. He also affirmed the Bible’s teaching of justification by grace alone, through faith alone, in the person and work of Jesus Christ alone.

The die was cast and eventually Martin was called to appear before religious and magisterial leaders to answer their charges against him of committing heresy. The meeting, or diet, was held in the German town of Worms, April 16-18, 1521. Martin thought his appearance would allow him to explain his teachings.

However, when he arrived he was asked two questions. The council asked him if he acknowledged the books he had written were his. He replied yes. They then asked him whether he would recant what he had written. They ordered him to renounce his books which criticized church abuses, the pope and doctrine.

At first, Martin answered so softly no one heard him. The interrogators demanded he speak louder. He replied by asking if he could have 24 hours to consider their question. In other words, to think it over. The interrogators agreed to his request.

The next morning, following an evening of heartfelt prayer for courage and God’s strength, Martin once again faced his interrogators. They asked him if he would recant of his writings criticizing the church, the pope and the church’s doctrine. The following is Martin’s reply.

My lord, emperor most serene, princes most illustrious, lords most gracious, 

I am here obedient to the order made yesterday evening that I should appear at this time. By the mercy of God I beseech your most Serene Majesty and your most illustrious lordships to deign to hear with forbearance my cause – which (I hope) is both just and true. If through my inexperience I do not give any one his proper title, or offend in any way against courtly etiquette, I beg you of your kindness to pardon me as a man whose life has not been spent in the courts of princes but in the cells of monks, and who can testify of himself nothing more than that he has hitherto taught and written with a simplicity of mind which looked solely to the glory of God and the sincere upbuilding of Christian believers.

Most serene emperor, most illustrious princes: two questions were put to me yesterday by your Highness, whether I acknowledged as mine a list of books published under my name, and whether I wished to hold to my defence of them or to revoke them. I gave a deliberate and plain answer to the first, and I stand by it and always shall – namely, that the books were mine, being published by me under my own name, unless perchance it has happened that by the guile or meddlesome cleverness of my rivals things in them have been altered or omitted. For I only acknowledge what is solely my own and what I alone have written, and not the interpretations which the industry of others has added.

In answer to the second question, may I ask your Highness and your lordships to deign to take note that my books are not all of the same kind. 

In some I have dealt with religious faith and morals so simply and evangelically that my very antagonists are compelled to confess that these books are useful, harmless and fit to be read by Christians. Even the Bull, savage and cruel as it is, grants that some of my books are harmless, even though it condemns them by a judgment that is simply monstrous. If, then, I were to start revoking them, what (I beg you) should I be doing? Should I not alone of mankind be condemning that very truth which friends and enemies alike confess? Should I not alone be wrestling against the agreed confession of all?

Another class of my writings consists of polemic against the Papacy and the doctrine of the Papists, as men who by their most evil teachings and examples have laid waste all Christendom, body and soul. Nobody can deny or dissemble this: the experience and the complaint of all men bear witness that by the laws of the Pope and man-made doctrines, the consciences of the faithful have been most wretchedly ensnared, tormented, tortured, that above all, in this renowned German nation, goods and wealth have been devoured by tyranny unbelievable, and to this day the devouring goes on, endlessly and by most grievous means. Yet the canon law of the Papists itself provides that Papal laws and doctrines contrary to the Gospel or the opinions of the Fathers should be counted erroneous and rejected.

If, then, I revoke these books, all I shall achieve is to add strength to tyranny, and open not the windows but the doors to this monstrous godlessness, for a wider and freer range than it has ever dared before. The memorial of my revocation would be the kingdom of their wickedness, with license complete and unbridled, exercising over its wretched subjects a sway by far the most intolerable of all, and even strengthened and stabilized if word got abroad that I had revoked my books with the authority of your serene Majesty and all the Roman Empire. Good God, what wickedness and tyranny should I then let loose!

A third class of my writings has been aimed at certain private persons and (as they say) people of consequence, who have laboured to defend the Roman tyranny and undermine my religious teaching. Here I confess I have been more acrimonious than befits my religion or my calling. For I do not pose as a saint, and I am not disputing about my own life but about the teaching of Christ. Yet the way is not clear for me to revoke even these writings, for by such revocation I should lend my countenance to the reign of tyranny and wickedness, which would hold more savage and violent sway than ever among the people of God

However, because I am a man and not God, I can bring no other protection to my writings than my Lord Jesus Christ brought to his own teaching, when at the interrogation before Annas he was struck by a servant and said: “If I have spoken evil, testify to the evil.” If the Lord himself, who knew he could not err, did not disdain to listen to testimony against his teaching, even from the meanest of slaves, how much more should I, the dregs of a man, who cannot but err, seek and await for someone to bear witness against my teaching? I therefore beg by the mercy of God that your serene Majesty, your illustrious lordships, or anyone at all, from the highest to the lowest, who is able, should bear witness, convict me of error, vanquish me by the prophets or the evangelists of scripture. I shall be only too ready, if I am convinced, to revoke any error, and in that case I shall be the first to cast my books into the fire.

From these remarks I think it is clear that I have sufficiently considered and weighed the hazards and dangers, as well as the excitement and dissensions aroused in the world as a result of my teachings, things about which I was gravely and forcefully warned yesterday. To see excitement and dissension arise because of the Word of God is to me clearly the most joyful aspect of all in these matters. For this is the way, the opportunity, and the result of the Word of God, just as He [Christ] said, ‘I have not come to bring peace, but a sword. For I have come to set a man against his father, etc.’ [Matt. 10:34– 35].

Therefore, we ought to think how marvelous and terrible is our God in his counsels, lest by chance what is attempted for settling strife grows rather into an intolerable deluge of evils, if we begin by condemning the Word of God. And concern must be shown lest the reign of this most noble youth, Prince Charles (in whom alter God is our great hope), become unhappy and inauspicious. I could illustrate this with abundant examples from Scripture—like Pharaoh, the king of Babylon, and the kings of Israel who, when they endeavored to pacify and strengthen their kingdoms by the wisest counsels, most surely destroyed themselves. For it is He who takes the wise in their own craftiness [Job 5:13] and overturns mountains before they know it [Job 9:5].

 Therefore, we must fear God. I do not say these things because there is a need of either my teachings or my warnings for such leaders as you, but because I must not withhold the allegiance which I owe my Germany. With these words I commend myself to your most serene majesty and to your lordships, humbly asking that I not be allowed through the agitation of my enemies, without cause, to be made hateful to you. I have finished

Since your serene Majesty and your lordships request a simple answer, I shall give it, with no strings and no catches. Unless I am convicted by the testimony of scripture or plain reason (for I believe neither in Pope nor councils alone, since it is agreed that they have often erred and contradicted themselves), I am bound by the scriptures I have quoted, and my conscience is captive to the Word of God. I neither can nor will revoke anything, for it is neither safe nor honest to act against one’s conscience. Amen.

It is debated whether Martin concluded his reply with the words “Here I stand, I can do no other, so help me God. Amen!” What is not debated is the Reformation began and the Lord used Martin Luther to bring such reformation to the church.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

²⁰ O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” ²¹ for by professing it some have swerved from the faith. Grace be with you.” (1 Timothy 6:20–21 (ESV)

Having studied I Timothy, I cannot forget the Apostle Paul’s final charge to his young protégé. The phrase “guard the deposit entrusted to you” resonates with me. It is a solemn command to passionately and obediently protect and keep the true doctrine of God’s Word.

Each and every pastor who seeks to rightly divide the Word of truth (2 Tim. 2:15) can identify with this directive from Paul. Each evangelist who shares the Gospel and seminary professor who teaches theology does so in light of this divine directive. Each Sunday school teacher who instructs the youngest or the eldest, and all those in-between, are to obey this command from God.

One such minister who understood this command was Martin Luther. He possessed a singular and even obsessive passion for God’s Word. For in the Scriptures, he discovered God’s truth (John 17:17). Following his conversion, and while teaching from the Apostle Paul’s Epistle to the Romans, Martin posted 95 Theses on the University Church Door of Wittenberg, Germany. It was the bulletin board of the day. His intention was to discuss with his fellow professors the abuses occurring within the church and how such behavior and doctrine deviated from the Scriptures.

He also wrote extensively and debated with leaders of the church who opposed his writings. The formal cause of the brewing controversy was Martin’s contention the Scriptures were the sole authority binding the believer’s conscience. He also affirmed the Bible’s teaching of justification by grace alone, through faith alone, in the person and work of Jesus Christ alone.

The die was cast and eventually Martin was called to appear before religious and magisterial leaders to answer their charges against him of committing heresy. The meeting, or diet, was held in the German town of Worms, April 16-18, 1521. Martin thought his appearance would allow him to explain his teachings.

However, when he arrived he was asked two questions. The council asked him if he acknowledged the books he had written were his. He replied yes. They then asked him whether he would recant what he had written. They ordered him to renounce his books which criticized church abuses, the pope and doctrine.

At first, Martin answered so softly no one heard him. The interrogators demanded he speak louder. He replied by asking if he could have 24 hours to consider their question. In other words, to think it over. The interrogators agreed to his request.

That evening, Martin prayed a prayer. Perhaps, you have either heard or read the prayer. For those who have, and especially for those who have not, here is the prayer Martin Luther prayed the night before he would respond to his accusers.

O God, Almighty God everlasting! how dreadful is the world! behold how its mouth opens to swallow me up, and how small is my faith in Thee! … Oh! the weakness of the flesh, and the power of Satan! If I am to depend upon any strength of this world – all is over… The knell is struck… Sentence is gone forth… O God! O God! O thou, my God! help me against the wisdom of this world. Do this, I beseech thee; thou shouldst do this… by thy own mighty power… The work is not mine, but Thine. I have no business here… I have nothing to contend for with these great men of the world! I would gladly pass my days in happiness and peace. But the cause is Thine… And it is righteous and everlasting!

O Lord! help me! O faithful and unchangeable God! I lean not upon man. It were vain! Whatever is of man is tottering, whatever proceeds from him must fail. My God! my God! dost thou not hear? My God! art thou no longer living? Nay, thou canst not die. Thou dost but hide Thyself. Thou hast chosen me for this work. I know it! … Therefore, O God, accomplish thine own will! Forsake me not, for the sake of thy well-beloved Son, Jesus Christ, my defense, my buckler, and my stronghold.

Lord – where art thou? … My God, where art thou? … Come! I pray thee, I am ready… Behold me prepared to lay down my life for thy truth… suffering like a lamb. For the cause is holy. It is thine own! … I will not let thee go! no, nor yet for all eternity! And though the world should be thronged with devils – and this body, which is the work of thine hands, should be cast forth, trodden under foot, cut in pieces, consumed to ashes, my soul is thine. Yes, I have thine own word to assure me of it. My soul belongs to thee, and will abide with thee forever! Amen! O God send help! … Amen!

When reading this prayer, I recall the words by the Sons of Korah in Psalm 46:1–3 (ESV) which says, “¹ God is our refuge and strength, a very present help in trouble. ² Therefore we will not fear though the earth give way, though the mountains be moved into the heart of the sea, ³ though its waters roar and foam, though the mountains tremble at its swelling.” Selah

Are there individuals, or councils, in your life who challenge your trust in the Scriptures? Perhaps it is a student, a colleague or co-worker, or even a family member or friend. Resolve to obey the command of I Timothy 6:20-21 and find comfort in the counsel of Psalm 46:1-3. Timothy did. So, did Martin. May we also.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

²⁰”O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” ²¹ for by professing it some have swerved from the faith. Grace be with you.” (1 Timothy 6:20–21 (ESV)

The following transcript is by Dr. J. Ligon Duncan. He preached this November 14, 2004. The message is entitled Guard What God has Given You.

III. Refrain from False Knowledge.

It’s false knowledge. Paul isn’t mad at it because it’s knowledge. No, he’s mad at it because it’s false knowledge. He’s not saying, “Well, we shouldn’t get hung up about what you believe, it’s just how you live.” That’s not what he’s saying. He’s saying that what it being claimed is wrong

And then he says, realize something. Look at verse 21. Paul says that some have claimed to have this false knowledge, and even though they’ve professed faith in Jesus Christ, they’ve gone astray. Look at what he says in verse 21: “…which some have professed and thus gone astray from the faith.” You see what Paul is saying. Paul is saying that there are some people in this congregation who have professed faith in the Lord Jesus Christ. They’ve professed to believe the Christian truths which had been taught by Paul and the apostles. And yet, because they became entangled in these false teachings, because they began to stray, in curiosity embracing these false teachings, they had gone astray from the faith.

You see, Paul is saying that bad theology leads to spiritual destruction. And he’s saying, “Timothy, the reason that I warn you against false teaching is because I’m concerned for the lives and the souls of men and women, and boys and girls.” This is not the first time that Paul has given this warning, but isn’t it urgent? It’s in his own hand, it’s the last thing that he’s going to say in this letter to Timothy and to his church, and he’s saying false teaching will lead to spiritual disaster. And that’s why we need to retain the truth and refrain from becoming entangled in the study and the curious discussion of these false teachings, and we need to realize that this false teaching leads to spiritual disaster.

IV. Rely on God’s Grace.

But Paul’s not done. If you look at verse 21, Paul concludes with a benediction: “Grace be with you”, in which he calls on Timothy to rely upon the grace of God. Indeed, he calls upon the whole congregation to rely upon the grace of God, to depend upon God’s unmerited and strengthening favor. “Grace be with you.” This little phrase indicates the greatest blessing of them all: God’s favor to us through Jesus Christ; his blessing on those who are undeserving of that blessing, purchased at the cost of the death of His own Son.

This grace Paul pronounces on Timothy. Why? Because for the ongoing life of the believer, the grace of the Lord Jesus Christ is essential. There is nothing that we are able to do apart from the grace of God, and there is nothing that God cannot do through us by His own grace. And so, Paul, even in pronouncing this blessing, is reminding Timothy and that congregation (and you and me) that we are always dependent upon the grace of God. That’s very important for us to remember in this season of this life of this congregation. We have tremendous opportunities and challenges for ministry and service before us, but we must be dependent upon the grace of God, because we can do absolutely nothing without it.

But notice what Paul says: “Grace be with you.” Now, you can’t pick it up in your English translation, but he’s not saying “Grace be with you (singular), Timothy.” He’s saying here, “Grace be with …y’all!” It’s a plural! Paul’s speaking this benediction on the whole congregation. It is yet another indication that this book has two audiences in mind. It has Timothy in mind, the elders in mind; but it has the congregation of the people of God in mind. And this blessing is not simply on Timothy, it’s on the whole congregation of the people of God, because in the realities of life in this fallen world, and of life and ministry in an imperfect church, the only hope we have is the grace of God.

Paul calls on Timothy and his congregation, and us, to retain the truth, to hold fast to it; to refrain from dabbling in worldly speculation and false teaching; to realize that false teaching will lead sheep over the edge into destruction; and to be utterly dependent, as we hold fast to that truth, on the only thing that can hold us up, which is the grace of God.

And what a rich blessing it is! The Aaronic priests, you remember, in the Old Testament had a blessing for the people of God: “The Lord bless you and keep you; the Lord make His face to shine upon you and be gracious to you. The Lord lift up his countenance upon you, and give you peace.” The Lord lifting up His face and making it to shine upon you, and being gracious to you, is giving you His favor. And receiving the Lord’s favor creates the reality of the enjoyment of peace; not cessation of physical warfare in this world, but peace with God, reconciliation with Him wherein we receive all the benefits which He has intended for us in His mercy.

And when Paul says “Grace be with you” he’s reminding you of that gift which God has given to all those who trust in Jesus Christ, and he’s reminding us that that message of grace is not just for those who are as yet unbelievers. It’s a message for us, too. Just as those who are apart from Christ need the grace of God if they would be saved, so we need the grace of God if we will live the Christian life. It’s the same message: rely on God’s grace. May the Lord bless His word. Let’s pray.

Our Lord and our God, we thank You for the mercy that You have given us in Jesus Christ, and for the truth which You have committed to us in Your word. Grant that we would hold on to that truth, and that we would rely on Your mercy and grace. We ask it in Jesus’ name. Amen. Grace be with you. Amen.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

“The doctrine of the Trinity has always bristled with difficulties, and therefore it is no wonder that the Church in its attempt to formulate it was repeatedly tempted to rationalize it and to give a construction of it which failed to do justice to the Scriptural data.” — Louis Berkhof

The following essay is from Ligonier Ministries. Author unknown.

The early church father Tertullian is believed to have been the first to use the word, Trinity. In his treatise Adversus Praxean, Tertullian refers to the “Trinitas unius Divinitatis, Pater et Filii et Spiritus Sancti” (the Trinity of the One Divinity, Father, Son, and Holy Spirit).

Tertullian provided the building blocks regarding the multiplicity of persons (Latin personae), but later fathers provided the essential vocabulary to understand and defend Trinitarian doctrine. Athanasius was the great defender of the consubstantiality of the Father and the Son—i.e., that the Father and Son are the same in essence—after the Council of Nicaea, and the Cappadocian Fathers (Basil of Caesarea, Gregory of Nazianzus, and Gregory of Nyssa) drew the clear distinction between the meaning of essence and person.

The Cappadocian Fathers were the determinative voices in the outcome of the Council of Constantinople, which built on the Council of Nicaea by clarifying the distinct personhood of the Holy Spirit in light of His unity of essence with the Father and the Son. Nicholas Needham explains, “The Cappadocians fashioned the language of Trinitarian orthodoxy that we still use today. In addition to the term ousia for the divine nature, they defined the term hypostasis to express the reality of the divine persons.”

In the early church, the deity of the Son was the central point of doctrinal contention. The Christian church’s definitive presentation of the core truths of the doctrine of the Trinity was established at the Council of Nicaea (AD 325) and at the Council of Constantinople (AD 381). In both councils, Christological error was refuted and doctrinal precision established. The essential elements of the deity of Christ and the doctrine of the Trinity were codified in the Nicene Creed (also known as the Niceno-Constantinopolitan Creed, because it was refined and expanded at the Council of Constantinople).

After the Cappadocians, Augustine further refined established trinitarian distinctions. His De Trinitatis (On the Trinity) is one of the most significant theological works in church history. Herman Bavinck explained the importance of Augustine’s articulation of the Trinity:

[Augustine] does not derive the Trinity from the Father but from the unity of the divine essence, nor does he conceive of it as accidental but rather as an essential characteristic of the divine being. It belongs to God’s very essence to be triune. In that regard personhood is identical with God’s being itself. . .. Each person . . . is identical with the entire being and equal to the other two or all three together. With created beings that is different. One person does not equal three but, says Augustine, “in God that is not so, for the Father, the Son, and the Holy Spirit together are not a greater being than the Father alone or the Son alone; but these three substances or persons, if they must be so called, are at one and the same time equal to each individually” (De trin., VII, 6).

One particular phrase became controversial over the course of church history. In the eleventh century, the Western church added the word filioque (and the Son) to the Nicene Creed, in keeping with centuries of liturgical practice and the biblical testimony that the Holy Spirit proceeds from both the Father and the Son, not the Father alone. Eastern Orthodox churches rejected (and continue to reject) the filioque clause, which contributed to the break between the Eastern and Western churches in 1054.

The Reformed confessions and catechisms of the seventeenth century concur with the early and medieval church regarding the doctrine of the Trinity. The Westminster Standards summarize the Nicene doctrine of the Trinity. The Westminster Shorter Catechism states, “There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory” (Q&A 5). The Westminster Larger Catechism notes that the members of the Godhead are “distinguished by their personal properties” (Q&A 9), which are defined in this way: “It is proper to the Father to beget the Son, and to the Son to be begotten of the Father, and to the Holy Ghost to proceed from the Father and the Son from all eternity” (Q&A). This distinction serves to delineate the order of existence among the members of the Godhead. The Father is commonly said to be the first person of the Godhead, the Son is the second person, and the Spirit is the third person. This does not suggest any subordination in the Godhead. Rather, it reflects the persons of the Godhead in their personal capacity and their order of operation. Salvation comes to us from the Father through the Son and by the Holy Spirit, and we return praise to God by the Holy Spirit through the Son unto the Father.

“In the formula of the Trinity, the church bows to sacred Scripture, honoring both the unity of God and the distinctions among the persons of the Godhead. The formula made use of terms such as person, subsistence, hypostasis, in an attempt to get at the unity and the distinction within God Himself. In addition to affirming the deity of Jesus, without which deity it would be blasphemous for Him to be an object of worship in the church, the Holy Spirit is also described in the Scriptures in terms of divine attributes. He is omnipotent. He is omniscient. He is infinite. He is eternal. He is actively involved in the divine work of creation, and in conjunction with His being the author of life and human intelligence, He is active in empowering the work of Christ in redemption. We see in the Bible that the work of creation involves the Father, the Son, and the Holy Spirit, just as the work of redemption includes the Father, the Son, and the Holy Spirit. All three are testified to uniformly by the Scriptures as being divine. They are not three gods, because the unity of God remains axiomatic in the Monarchianism of sacred Scripture. The church still declares that the Lord our God is one. He is one being, though we must distinguish within that one being the subsistence of Father, Son, and Holy Spirit.” — R.C Sproul, “Triune Monarchy” Tabletalk magazine

Have a blessed Lord’s Day.

Soli deo Gloria!

²⁰”O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” ²¹ for by professing it some have swerved from the faith. Grace be with you.” (1 Timothy 6:20–21 (ESV)

The following transcript is by Dr. J. Ligon Duncan. He preached this November 14, 2004. The message is entitled Guard What God has Given You.

I. Retain the truth.

In verse 20, Paul says, “O Timothy, guard what has been entrusted to you….” There Paul says, ‘Timothy, retain the truth which I have entrusted to you.’ He’s telling Timothy that he has the responsibility to value, and protect, and defend, and retain the truth of the Christian faith. Paul is serious about orthodoxy. He’s serious about us holding on to those great truths of the Christian faith which have been expounded through Jesus and His apostles, and have been enscripturated in the word of God.

What is this…the fifth or sixth time in this letter that Paul has stopped to exhort Timothy to hold fast to sound teaching, and to oppose false teaching in the church? But you know, there’s another way you see how serious Paul is about retaining hold of the Christian faith, and it’s in the very way he addresses Timothy. You notice how he speaks to Timothy? He speaks the little word “O” in front of “Timothy”. “O Timothy…” he has picked up the pen himself now.

This isn’t the secretary transcribing Paul’s words; this is Paul himself: “O Timothy.” It’s filled with emotion and exhortation, and command. He’s exclaiming, and repeating his concern that Timothy would hold fast to the truth, and he says to him, “Guard what has been entrusted to you.”

Immediately what comes to your mind is the question, “Well, what has been entrusted to Timothy? What is this deposit that Timothy is supposed to guard?” Well, of course, in this book already Paul has talked about the gifts of the Spirit that had been entrusted to Timothy. He’s been given certain abilities; those things have been entrusted to him, but that doesn’t seem to be what Paul has in view here. Instead, Paul has clearly in view here Timothy holding fast to the truth of the Christian faith, not merely to his spiritual endowments, but to the very truth of the Christian faith.

Let me demonstrate that for you. Turn forward just 14 verses in your Bibles to 2 Timothy 1:13, and look at what Paul says there: “Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. Guard through the Holy Spirit who dwells in us, the treasure which has been entrusted to you.”

You see the same language that is being repeated there in II Timothy. Paul is calling on Timothy to hold fast to the sum of religion and sound doctrine, to the standard of sound words that he had received from Paul; to hold fast to the total truth content of the Christian faith summarized in the preaching of the apostles. And Paul is saying, “Timothy, value that truth. Protect that truth. Defend that truth. Retain that truth.”

You see, Timothy didn’t invent this faith. He received it. It was first passed on to him from his grandmother and from his mother, and Paul taught this truth to him. Timothy didn’t invent this as he was going along. He had received a message. He had received truth from God, and Paul is saying, “Timothy, hold onto it.”

One of the early church fathers, in commenting on this passage and teaching the church from it, asks the question, “What is meant here by ‘the deposit’; what has been entrusted to you?” And he answers this way:

“…That which is committed to you, not that which is invented by you. The
deposit is that which you have received, not that which you have devised. It is
not a thing of your wit, but of your learning. It is not a thing of private
assumption, but a public teaching. It is not a thing brought forth from you,
but a thing brought to you. You are not its author, but its keeper; you are not
its leader, but a follower.”

You see, the Christian message is not something which the church’s minister works out for himself, or is entitled to add to. It is a divine revelation which has been committed to his care, and which is his bounden duty to pass on unimpaired to others. And Paul is saying, ‘Timothy, you didn’t invent this message, but your job is to guard it. Hold onto it; retain it,” Paul says.

And notice how he tells him to treat it. “O Timothy, guard what has been entrusted to you.” The word deposit, or that which has been entrusted to you,
meant in Paul and Timothy’s Day something that was a treasured possession
entrusted to someone else.

Can you imagine a scene on a battlefield, where two buddies who have been fighting side by side are speaking to one another. One of them is dying; he has been mortally wounded. From his pocket he pulls a watch, a family heirloom which has been in his family for five generations, and he says to his friend, “If you get back home, take this to my mother. This watch has been in my family for five generations, and I cannot take it home to her. This is an entrusted heirloom, a possession–take care of it.”

Paul is saying to Timothy, “You have been entrusted with something far more precious than a family heirloom. You have been entrusted with the word of salvation, with the word of truth, with the very revelation of God; so, Timothy, value it; protect it; defend it; retain it; hold on to it.” I want to say, my friends, it is easy for us to shortchange the significance of our having been entrusted with the truth of God from a series of faithful ministers and elders in this congregation for 170 years, and we should not undervalue it, because until the truth is deeply valued by each one of us, we will not protect it.

If we do not protect it, it will not be in danger, we will be in danger.
God’s truth will endure. It is truth unchanged and unchanging. It is
unconquerable truth. It will endure when the worlds are not more. But if we do not value it and protect it, we are in danger of losing it. And so, Paul says not just to Timothy, but to you and to me, we have to value, and protect, and defend and retain the truth of the Christian faith, which has been entrusted to us.

II. Refrain from World Talk.

But Paul doesn’t stop there. He goes on to say in verse 20 that we are to refrain from something. He says, “Timothy, you’re to guard what has been entrusted to you, avoiding worldly and empty chatter and opposing arguments of what is falsely called ‘knowledge’.” He tells Timothy, in other words, that he is to refrain from being entangled in empty and speculative theological chatter. He’s to avoid this kind of empty and speculative teaching. He’s to avoid this kind of vain speaking, theological or otherwise.

Now, it’s very interesting: the people who were propounding this ‘new and deep and spiritual teaching’ in the Christian church do doubt thought of themselves as exceedingly wise: wiser than Timothy; wiser than Paul; and, certainly, wiser than mere Christians in the congregation. They were intelligent! They had insights that none other could grasp! They knew truth that nobody could understand, and yet….

Do you notice the four qualities that Paul uses to describe what they no doubt thought as profound teaching? He calls it worldly, empty, contradictory, and false. He says, ‘Let me tell you about this ‘wisdom’, this ‘knowledge’ that is being taught by false teachers. It’s worldly. It doesn’t come from God, it’s worldly. It comes from this world. And it’s not only worldly, it’s empty. It claims to be profound and weighty, but it’s a vapor–it’s vain, it’s empty. There’s nothing to it, and it’s contradictory. It contradicts the clear teaching of God’s word.

More to come. May the Lord’s truth and grace be found here.

Soli deo Gloria!

²⁰”O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” ²¹ for by professing it some have swerved from the faith. Grace be with you.” (1 Timothy 6:20–21 (ESV)

The following transcript is by Dr. J. Ligon Duncan. He preached this November 14, 2004. The message is entitled Guard What God has Given You.

I Timothy that this is a book that is clearly not simply descriptive of how things were in the early church–it doesn’t give us a mere historical picture of what life would have been like in the early church–it’s designed to show us how we are to live and minister together in the local church today. And that theme runs throughout the Pastoral Epistles: not only I Timothy, but II Timothy and Titus.

Today we’ve come to the very final verses. It was Paul’s habit to sign his letters so that the people of the church who were receiving these letters would know that it was Paul who was writing to them. Typically, a secretary would have been employed, and Paul would have dictated the words of the letter, and then at the end of the writing of the letter, Paul would have taken the pen in his own hand to sign it himself.

But what Paul often did, when he did this, was give some final phrase or sentence of exhortation to the people to whom he was writing, and that’s what we have before us today. Paul has taken up the pen in his own hand. The secretary has written exactly what Paul, under the inspiration of the Holy Spirit had told the secretary to write down, but now Paul in his own hand is going to give one final exhortation to Timothy and to us, and then he’s going to pronounce a benediction.

Before we do, look at verses 17-19, because the last time we were together we were looking at Paul’s exhortation to wealthy Christians, and we acknowledged that all of us qualify for that particular title. We have been exceedingly blessed by God. What does Paul say?

Well, he first of all tells us not to be prideful because of what He has given us in terms of our worldly wealth, and he tells us not to fix our hope on that worldly wealth. It can go away, and if our hope and security is in that wealth being permanent, then we’ll never have hope and security in this world. Positively, Paul goes on to say that in contrast to fixing our hope on present wealth, we should instead fix our hope on God, and remember that everything that we have comes from God, and use all the resources that He has given us to do good, and not simply for selfish purposes; and strive to be rich in good works; and cultivate our generosity, so that we not only have an attitude of generosity, but we have a practice of generosity; and lay up for ourselves treasures in heaven, and not on this earth; and take hold of real life, not that which merely appears to be the life; or [what] those who pander materialism to us would say is the life, but the real life, which is in Jesus Christ.

In those three verses, he’s given very helpful exhortations to those of us who have been entrusted with more resources than most Christians have had in the history of the world. Then he comes to this final word. So, before we
come to this final word, let’s look to Him in prayer and ask for His help.

Our Lord and our God, we thank You for Your
word. We confess that we sometimes take it for granted. We are coming to the
end of the study of a book of the Bible. We do this frequently here, and so
perhaps we think that it is not anything of any great occasion, but there are
very few people around this world who have ever had the privilege of meeting
together Lord’s Day after Lord’s Day and studying through a book of the Bible.
Heavenly Father, what a glorious privilege it is that we have, to hear Your word
Sunday after Sunday; to hear Your word proclaimed Lord’s Day after Lord’s Day.
We pray that we would not take for granted one moment, one iota of the privilege
we have. We know this is Your word; You have revealed Yourself in it; You have
revealed Your will in it; You have revealed our sin to us in it; and You have
revealed to us our Savior. We pray, O God, that You would reveal these things to
us today, for we ask it in Jesus’ name. Amen.

This is the word of God; hear it. “O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called ‘knowledge’–which some have professed and thus gone astray from the faith. Grace be with you.”

In this brief sentence and benediction, the Apostle Paul sums up in two phrases all his concern for the integrity of the gospel, and all of his horror of the danger of deviating from the truth of God’s word. He gives an exhortation not simply to Timothy, we will see, but to us in this passage: an exhortation that involves four things: Paul calls on Timothy to retain the truth; To refrain from dabbling and arguing and speculating with false teaching; To realize the danger of false teaching, and, to rely on the grace of God. Those four things in these two little phrases…I’d like to spend some time with you this morning looking at those exhortations.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

²⁰ O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” ²¹ for by professing it some have swerved from the faith. Grace be with you.” (1 Timothy 6:20–21 (ESV)

The Apostle Paul gave his young protégé Timothy one final charge or command to obey as a man of God. It was to guard. The Scriptures contain many Old and New Testament words translated “guard.” In the context of today’s text, the word guard (φύλαξον; phylaxon) is an aorist, active, imperative verb. It means to decisively, actively and obediently watch, keep in close custody, to observe and to preserve.

What Timothy was to guard was the deposit entrusted to you (παραθήκην; paratheken). Timothy had the responsibility to protect and to be responsible for something precious. Paul was referring to the biblical and sound doctrine of the gospel (I Timothy 1:8-11).

“Timothy is a trustee of God’s invaluable treasure, charged to maintain it undamaged and to entrust it unmodified into the custody of future generations of faithful stewards (2 Tim. 1:14; 2:1-2),” states Dr. R. C. Sproul.

Paul also commanded Timothy to “avoid the irreverent babble and contradictions of what is falsely called “knowledge.” The word avoid (ἐκτρεπόμενος; ektrepomenos) is a present, middle participle. It means to presently and personally not become involved and stray after an object. The item or object Paul had in mind to avoid was two-fold.

First, Timothy was to avoid irreverent babble (βεβήλους κενοφωνίας; bebelous kenophonias). This is godless and foolish talk.

Second, Timothy was also to avoid contradictions (ἀντιθέσεις; antithesis) which are logically, inconsistent statements. Such statements are falsely called knowledge or understanding.

Paul’s concern for Timothy was due in large measure to individuals who had swerved from the faith. Swerved (ἠστόχησαν; estochesan) means to decisively, actively and realistically abandon the truth and to lose one’s way. Some professing disciples of Jesus Christ had done so. Paul did not want this to happen to his beloved son in the faith. This warning Paul gave to Timothy in this letter’s conclusion parallels the apostle’s introduction.

³ “As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, ⁴ nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith. ⁵ The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. ⁶ Certain persons, by swerving from these, have wandered away into vain discussion, ⁷ desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.” (1 Timothy 1:3–7 (ESV)

“One final time Paul exhorted Timothy to guard (cf. phylaxon, “keep,” in 5:21) the “deposit” or “trust” Paul had passed on to him (parathēkēn, used elsewhere only in 2 Tim. 1:12, 14), a reference to the body of Christian truth which in some way was under attack in Ephesus. Paul was concerned that Timothy give himself wholly to the truth and reject even the subtle inroads of error. Thus Timothy must turn away from godless chatter (lit., “profane empty utterances”; cf. 2 Tim. 2:16), and from opposing ideas (antitheseis, “counter-assertions”) of what is falsely called knowledge. Such knowledge was the supposed key to the mystery religions which were already aborning and which would mature into a full-fledged Gnosticism during the next century. Their influence was already being felt in Ephesus, so much so that Paul could say that some had gotten so caught up in professing their esoteric gnōsis that they wandered from the faith (lit., “concerning the faith missed the aim”; cf. 1 Tim. 1:6; 2 Tim. 2:18). This does not suggest that true believers lose their salvation but that some believers turn to false doctrines, from the content of their faith. With these exhortations Paul seemed to have come full circle, back to his concerns in 1 Timothy 1:3–6.”^[1]

Paul concluded his letter as he began it with a simple, but sincere, statement; “Grace be with you.” However, the personal pronoun “you” is in the plural form. Paul desired God’s grace to not only be with Timothy but to all believers in Christ.

“Nowhere in Paul’s letters is there a shorter benediction: Grace (be) with you. But though brief, it is rich in meaning, for grace is the greatest blessing of all. It is God’s favor in Christ toward the undeserving, transforming their hearts and lives and leading them to glory. The apostle, who in his opening salutation had spoken of grace, as the first element in the series “grace, mercy, peace,” now closes the letter by pronouncing this grace (note the article; hence really “the grace”) upon … well, upon whom? The reader who is unacquainted with the original is almost sure to reason that the words “Grace be with you,” of the A.R.V., mean, “Grace be with you, Timothy.” The R.S.V. has not improved matters any. And the A.V. is based upon an inferior reading; hence has “with thee.” This shows how necessary it is in our translation to distinguish carefully between “you” (singular) and “you” (spaced letters, plural), for surprisingly, it is the plural that is used here! Though the epistle is addressed to just one person, Timothy, the latter would certainly see to it that its contents reached others. God’s grace, accordingly, is pronounced upon the entire Christian community.”^[2]

A letter written to one man was to be read the entire church. As it was then, so may it be done today. May the Lord’s truth and grace be found here.

Soli deo Gloria!

.

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 748.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 213.

¹⁸ “They are to do good, to be rich in good works, to be generous and ready to share, ¹⁹ thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.” (1 Timothy 6:18–19 (ESV)

“The financial wealth of prosperous Christians is not merely for their personal consumption, but provides resources for them to amass eternal “riches” through generous sharing with others. God blesses His people so that they may be a blessing to others,” explains Dr. R. C. Sproul.

What are wealthy people to do with their wealth? Are they to hoard it and when they die leave it to their family and friends? The Apostle Paul submitted to Timothy God instructs the rich to use their riches for the betterment of others.

The rich are to do good (ἀγαθοεργεῖν; agathoergein). This means to presently, actively and infinitely show kindness and benevolence.

Second, they are also to be rich in good works. To be rich (πλουτεῖν; ploutein) is also a present, active and infinitive verb. It means to lavishly be involved in good works (καλοῖς ἔργοις; kalois ergois). This refers to deeds God views as pleasant and desirable.

Third, the wealthy are to be generous and ready to share. To be generous (εἶναι εὐμεταδότους; einai eumetadotous) means to presently, actively and infinitely impart tangible and literal assistance to those in need. The phrase ready to share (κοινωνικούς; koinonikous) means to freely share and to be sympathetic.

“The Greek word means “liberal,” or “bountiful.” Those believers who have money must use it in meeting the needs of others, unselfishly and generously,” states Dr. John MacArthur.

Doing so will result in the wealthy storing up treasure for themselves as a good foundation for the future.” By giving materially in the present an individual is storing up for themselves treasure in heaven. The treasure in heaven consists of a good conscience (I Tim. 1:5), a glad reception by the one’s benefiting from a person’s generosity (Luke 16:1-9), and an entrance into all the joys of heaven.

“Paul’s teaching here in I Tim. 6:19 is in exact accord with Christ’s in Matt. 25:34-40, 46b. Salvation, to be sure, is entirely by grace through faith (Eph. 2:8-9; Titus 3:1-5), but the reward is according to works (Dan. 12:1-3; 2 Cor. 5:10; Rev. 20:12),” explains Dr. William Hendriksen.

“Storing up” can be translated “amassing a treasure,” while “foundation” can refer to a fund. The idea is that the rich in this world should not be concerned with receiving a return on their earthly investment. Those who make eternal investments will be content to receive their dividends in heaven,” says Dr. MacArthur.

“The inference drawn by Papists from this passage, that we therefore obtain eternal life by the merit of good works, is excessively frivolous. It is true that God accepts as given to himself everything that is bestowed on the poor. (Matthew 25:40.) But even the most perfect hardly perform the hundredth part of their duty; and therefore, our liberality, does not deserve to be brought into account before God,” states John Calvin.

“So far are we from rendering full payment, that, if God should call us to a strict account, there is not one of us who would not be a bankrupt. But, after having reconciled us to himself by free grace, he accepts our services, such as they are, and bestows on them a reward which is not due. This recompense, therefore, does not depend on considerations of merit, but on God’s gracious acceptance, and is so far from being inconsistent with the righteousness of faith, that it may be viewed as an appendage to it.”

May the Lord’s truth and grace be found here.

Soli deo Gloria!

¹⁷ As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy.” (1 Timothy 6:17 (ESV)

• “The rich invest in time; the poor invest in money.” – Warren Buffett
• “Wealth is not about having a lot of money; it’s about having a lot of options.” – Chris Rock
• “The lack of money is the root of all evil.” – Mark Twain
• “The rich are different; they have more money.” – F. Scott Fitzgerald
• “Money can’t buy happiness, but it can make you awfully comfortable while you’re being miserable.” – Clare Boothe Luce
• “Too many people spend money they haven’t earned, to buy things they don’t want, to impress people they don’t like.” – Will Rogers

The Scriptures do not ignore the truth of people who are rich and others who are poor. Both the Old and New Testaments acknowledge this reality. Here is but a sampling from the Old Testament.

• Proverbs 10:4 (ESV) – “A slack hand causes poverty, but the hand of the diligent makes rich.”
• Proverbs 11:28 (ESV) – “Whoever trusts in his riches will fall, but the righteous will flourish like a green leaf.
• Jeremiah 9:23–24 (ESV) – “²³ Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, ²⁴ but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord.”

The Gospel of Luke alone contains three significant stories concerning rich men. These are The Parable of the Rich Fool (Luke 12:13-21); The Parable of the Rich Man and Lazarus (12:19-31); and The Rich Young Ruler (18:18-30).

The Apostle Paul preciously instructed his young protégé Timothy concerning the subject of wealth (I Timothy 6:6-10). Paul returned to this subject as he neared the conclusion of his letter. It is a postscript providing advice for rich people.

Paul entrusted Timothy to charge (παράγγελλε; parangelle) or command the rich to observe certain attitudes regarding their wealth. The rich were to presently, actively and obediently obey these commands; then and now.

God commands the rich to not be haughty. Haughty (ὑψηλοφρονεῖν; hypselophronein) refers to a spirit of arrogance and high-mindedness. It means to be excessively proud.

“Timothy must caution them to take heed of pride. This is a sin that easily besets rich people, upon whom the world smiles. Charge them that they be not high-minded, or think of themselves above what is meet, or be puffed up with their wealth.”^[1]

Secondly, the rich are to not to set their confidence on the uncertainty of riches. The phrase to set their hopes (ἠλπικέναι; elpikenai) means to expect wealth in this world to continue. This perspective must not be in the mindset of the rich, whether a believer or an unbeliever. Riches are an uncertainty (ἀδηλότητι; adeloteti). Wealth is untrustworthy. Take note of which Jesus taught in Matthew 6.

¹⁹ “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, ²⁰ but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. ²¹ For where your treasure is, there your heart will be also.

²² “The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, ²³ but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

²⁴ “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Matthew 6:19–24 (ESV)

Rather, all believers in Christ are to set their hope, or confidence in this life and the life to come, in God alone. He alone is the One who provides us with everything we need to enjoy.

“They (the wealthy) should have their hope fixed on God (this is the best reading; better than, “on the living God”). This God is ever true to his promise. He is the God of love. He richly provides. Note play on words: “As for those (who are) rich, charge them … not to have their hope set on … riches, but on God, who richly provides.” Not only is God rich (Ps. 50:10–12), so that with him wishing and having are one and the same, but he ever gives “according to his riches” (Eph. 1:7; cf. Titus 3:6), not only “of his riches.” For God’s munificence, by virtue of which he provides us with all things necessary both for body and soul, for time and eternity, see also Acts 14:17; James 1:17; and innumerable passages in the Psalter, such as 37:25; 68:19; 81:16b; and see Psalms 103, 104, 107, 111, 116, 145, etc. Moreover, all these things are given to us in order that we may not only “partake of” them (1 Tim. 4:3), but may also enjoy them. When we sing, God sings along with us (Zeph. 3:17).”^[2]

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2359.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 209–210.

¹⁵ which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, ¹⁶ who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.” (1 Timothy 6:15–16 (ESV)

“To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” (1 Timothy 1:17 (ESV)

Today’s text from I Timothy 6:16 is a doxology by the Apostle Paul. It is one of several in his epistles (Rom. 11:33-36). It is the second in this first epistle by Paul to Timothy.

A doxology is a liturgical formula of praise to God. The term doxology comes from the Latin doxologia. This comes from the Greek word doxa meaning glory and logia meaning an oral or written expression. Therefore, a doxology is an oral or written expression of praise to God. Current examples would be The Gloria in Excelsis and the Gloria Patri.

In producing a written expression of praise to the Lord, Paul included several titles and names for the Lord in I Timothy 1:17. They include King of the ages, immortal, invisible, the only God. We revisit this text because it parallels 6:16. The way Paul begin this epistle is the way he concludes the same. I remind you of what each of these previously mentioned titles mean with respect to the Lord?

King of the Ages. The phrase King of the ages (βασιλεῖ αἰώνων; basilei aionon) refers to an induvial who has absolute authority and who is eternal. This phrase could be accurately translated “to the only eternal king.” In the immediate context (1:16), this title refers explicitly to the Lord Jesus Christ.

“Man proposes; God disposes. Man—for instance Paul before his conversion—may try to destroy the church; God will establish it. And for that purpose he will use the very man who tried to destroy it! Hence, though man is a mere creature of time, God is the King of the ages, over-ruling evil for good; directing to its predetermined goal whatever happens throughout each era of the world’s history. His “dominion endures throughout all generations” (Ps. 145:13),” explains Dr. William Hendriksen..^[1]

Immortal. Immortal (ἀφθάρτῳ; aphtharto) means imperishable and not subject to either decay or death. It also refers to incorruptibility, blamelessness, and purity. Since Christ is the King of the ages, He is also immortal.

“This implies that he is the eternal God, and as such “imperishable” (the best reading). His arms never become tired (Deut. 32:27). He never grows weary (Is. 40:28). Decay and death are not applicable to him (Ps. 103:15–17). He never changes (Mal. 3:6). On the contrary, he is the inexhaustible reservoir of strength, ever new, for his people (Is. 40:29–31). For the doctrine of God’s imperishability see also Rom. 1:23; and cf. the synonym immortality (see 1 Tim. 6:16).^[2]

Invisible. Invisible (ἀοράτῳ; aorato) refers to what cannot be seen. This is also applicable to the One, True God; Jesus Christ.

^“20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.” (Romans 1:20 (ESV)

“When one thinks of God as the imperishable, the mind inevitably turns to those objects that are perishable, for example, grass, the flowers of the field (Ps. 103:15–17), man’s body, birds, quadrupeds, creeping creatures (Rom. 1:23). These are all visible. God, being imperishable, is also invisible, “whom no one has seen or can see” (1 Tim. 6:16). It is only in his Image (Col. 1:15, 16) that man “sees Him who is invisible,” and then only by faith (Heb. 11:27), and in a finite manner. Never shall we be able to “find out the Almighty unto perfection” (Job 11:7, 8). Paul surely was not able to comprehend the grace of God which had been shown to him. Here all reasoning stops. There is room only for doxologies!”^[3]

The Only God. The phrase the only God (μόνῳ θεῷ; mono theo) means the One who alone is the One, True God. There is none other.

^6 “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: “I am the first  and I am the last; besides me there is no god. ⁷ Who is like me? Let him proclaim it. Let him declare and set it before me, since I appointed an ancient people. Let them declare what is to come, and what will happen. ⁸ Fear not, nor be afraid; have I not told you from of old and declared it? And you are my witnesses! Is there a God besides me? There is no Rock; I know not any.” (Isaiah 44:6–8 (ESV)

^5 “I am the Lord, and there is no other, besides me there is no God; I equip you, though you do not know me, ⁶ that people may know, from the rising of the sun and from the west, that there is none besides me; I am the Lord, and there is no other.” (Isaiah 45:5–6 (ESV)

“Such a God, finally, is the “only” God; not merely in the coldly abstract sense that numerically there is but one God, but in the warm, scriptural sense, namely, that this one God is “unique, incomparable, glorious, lovable” (Deut. 6:4, 5; Is. 40:12–31; Rom. 16:27; 1 Cor. 8:4, 5).” ^[4]

What is the Apostle Paul’s response to such truth? What ought to be our response to such truth? In both references, believers in Christ are to give God honor and glory forever and ever. Honor (τιμὴ; time) means to give respect and value. Glory (δόξα; doxa) means to give praise and honor. This is to the believers’ perspective and discipline for eternity. Paul concludes his doxology with a fervent Amen.

May the passion of our life be to praise, honor, respect and value the One, True God of heaven and dearth.

“Praise God, from whom all blessings flow; 
Praise him, all creatures here below; 
Praise him above, ye heav’nly host; 
Praise Father, Son, and Holy Ghost.”  Amen.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 83.

^[2] Ibid. 83.

^[3] Ibid.83–84.

^[4] Ibid. 84.

The following essay is from Ligonier Ministries. Author unknown.

“This is what the LORD says—Israel’s King and Redeemer, the LORD Almighty: I am the first and I am the last; apart from me there is no God” (Isaiah 44:6).

Although the word Trinity does not appear in Scripture, the essence of the doctrine is revealed in both the Old and New Testaments. In the Old Testament, God’s triunity is alluded to rather than explicitly revealed. This is due, in part, to the preparatory nature of Old Testament revelation. In the Old Testament, God did not fully reveal all that He intended to reveal throughout redemptive history. We need the New Testament revelation to give us the full unfolding of the Old Testament revelation that prepared God’s people for the new covenant.

Additionally, the monotheistic character of God is emphasized in the Old Testament in such a way as to contrast the truth of Israel’s God with the polytheism of the surrounding pagan nations. This emphasis on the singular nature of God was meant to protect the people from the idolatry of the nations. There are, however, significant Old Testament allusions to the multiplicity of persons in the Godhead.

Consider the following:

• Certain theologians—most notably Peter Lombard and Martin Luther—found an allusion to a multiplicity of persons in the Godhead in the use of the divine name Elohim.
• Throughout church history, many theologians have accepted the Trinitarian character of the communication of the divine council in Genesis 1:26, 11:7, and Isaiah 6:8. The alternative proposal that God was speaking to the angels is unlikely, since Genesis 1:26 reveals that God makes man in His “own” image rather than in the image of angels.
• There are many passages in the Old Testament in which the persons of the Godhead communicate to one another or refer to one another (e.g., Ps. 45:6–7; 110:1; Zech. 2:8–11; Heb. 1:8–9). This is a strong proof of the Trinitarian character of God in the Old Testament.
• Many early church, Lutheran, and Reformed theologians held to the view that the “Angel of the Lord” (Hebrew malakh YHWH) was a preincarnate manifestation of the second person of the Godhead—namely, the Logos.
• The revelation of the Spirit of God in the Old Testament—in distinction to the Father (Isa. 63:16) and the Son (Ps. 2:7; Prov. 30:4)—bears strong witness to the multiplicity of persons in the Godhead (e.g., Gen. 1:2; Ex. 35:31; 2 Sam. 23:2; Isa. 63:10; Ezek. 2:2). The Spirit is the agent of creation, sustenance, power, revelation, and the application of redemption in the Old Testament.

When we come to the New Testament, we see the mystery of the Trinity more clearly unfolded at the baptism of Jesus. All three persons of the Godhead are present when Jesus is baptized. The Father speaks about the Son while the Spirit descends upon the Son (Matt. 3:13–27).

Additionally, the persons of the Godhead are specifically mentioned alongside one another in in the New Testament (Luke 1:35; 3:21–22; Matt. 28:19; 1 Cor. 12:3–4; 2 Cor. 13:14; 1 Peter 1:2). In the Gospels, the Son prays to the Father on numerous occasions, thereby proving that He is in some way distinct from the Father and that the Father and Son are not merely different modes or manifestations of the same divine person, as suggested in the view known as modalism (Luke 22:42; 23:34, 46; John 12:28; 17:1). Rather, Jesus is God incarnate—the eternal Son of God—in perfect unity with and yet distinct from His Father and the Spirit. Jesus speaks explicitly of all three persons of the Godhead in His discourse in John 14–16.

The divine personhood of the Spirit is taught throughout the pages of the New Testament—and most strikingly in the references to His speaking (Acts 13:2; Rev. 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17). “The Holy Spirit says,” “The Spirit said through . . .,” and “As the Spirit says,” are common ways in which Old Testament citations are introduced in the New Testament. The New Testament speaks both of the eternal divine equality between the Father, Son, and Spirit and of the functional subordination of the Son to the Father in the work of redemption that He performed as the incarnate God-man.

Theologians have commonly distinguished between the ontological Trinity and the economic Trinity. The ontological Trinity describes God as He is in Himself. In the ontological Trinity there is absolute divine equality without any subordination of being. As to the being and attributes of God, the Son is absolutely equal to the Father (John 1:1; 8:58; Col. 1:15, 19; Heb. 1:3). The economic Trinity describes the persons of the Godhead in God’s external working. As to the work of God in redemption, there is functional subordination of the incarnate Christ to the Father (John 5:19–23; 1 Cor. 11:3). This subordination in time as Christ carried out the work of salvation fulfilled the Father’s commitment to send the Son and the Son’s commitment to purchase our redemption that was made in the covenant of redemption (John 10:17–18, 12:49; Titus 1:2).

The term ‘Trinity’ is not a biblical term, and we are not using biblical language when we define what is expressed by it as the doctrine that there is one only and true God, but in the unity of the Godhead there are three coeternal and coequal Persons, the same in substance but distinct in subsistence. A doctrine so defined can be spoken of as a Biblical doctrine only on the principle that the sense of Scripture is Scripture. And the definition of a biblical doctrine in such unbiblical language can be justified only on the principle that it is better to preserve the truth of Scripture than the words of Scripture. The doctrine of the Trinity lies in Scripture in solution; when it is crystallized from its solvent it does not cease to be Scriptural, but only comes into clearer view. — B.B. Warfield, “The Biblical Doctrine of the Trinity”

Have a blessed Lord’s Day.

Soli deo Gloria!

¹⁵ which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, ¹⁶ who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.” (1 Timothy 6:15–16 (ESV)

The following is John Calvin’s commentary concerning the statement “who dwells in unapproachable light, whom no one has ever seen or can see” concerning God the Father.

Who inhabiteth unapproachable light. He means two things, that God is concealed from us, and yet that the cause of obscurity is not in himself, as if be were hidden in darkness, but in ourselves, who, on account of the weak vision, or rather the dullness of our understanding, cannot approach to his light. We must understand that the light of God is unapproachable, if any one endeavor to approach to it in his own strength; for, if God did not open up the entrance to us by his grace, the prophet would not say:

“They who draw near to him are enlightened.” (Psalms 34:5.)

Yet it is true that, while we are surrounded by this mortal flesh, we never penetrate so far into the deepest secrets of God as to have nothing hidden from us; for

“…we know in part, and we see as by a mirror, and in a riddle.”
(1 Corinthians 13:9.)

By faith, therefore, we enter into the light of God, but only in part. Still, it is true, that it is a “light unapproachable” by man.

Whom no man hath seen or can see. This is added for the sake of additional explanation, that men may learn to look by faith to him, whom they cannot see with the bodily eyes, or even with the powers of their understanding; for I view this as referring not only to the bodily eyes, but also to the faculties of the soul. We must always consider what is the Apostle’s design. It is difficult for us to overlook and disregard all those things of which we have immediate vision, that we may endeavor to come to God, who is nowhere to be seen. For this thought always comes into our mind: “How knowest thou if there is a God, seeing that thou only hearest that he is, and dost not see him?” The Apostle fortifies us against this danger, by affirming that it ought not to be judged according to our senses, because it exceeds our capacity; for the reason why we do not see is, that our sight is not so keen as to ascend to so great a height.

There is a long dispute in Augustine on this point, because it appears to contradict what is said, in the first Epistle,

“Then shall we see him as he is, because we shall be like him.”
(1 John 3:2.)

While he reasons on this subject in many passages, there appears to me to be none in which he explains it more clearly than in the letter which he writes to the widow Paulina.

So far as relates to the meaning of the present passage, the answer is easy, that we cannot see God in this nature, as it is said elsewhere,

“Flesh and blood shall not possess the kingdom of God.”
(1 Corinthians 15:50.)

We must be renewed, that we may be like God, before it be granted to us to see him. And that our curiosity may not be beyond measure, let us always remember, that the manner of living is of more importance in this inquiry than the manner of speaking. At the same time, let us remember the judicious caution which Augustine gives us, to be on our guard lest, while we are keenly disputing how God can be seen, we lose both peace and sanctification, without which no man can ever see God.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

¹⁵ which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, ¹⁶ who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.” (1 Timothy 6:15–16 (ESV)

The names the Apostle Paul communicated to his young protégé Timothy concerning God the Father were, and are, not mere arbitrary labels. They are names and titles of attributes which reflect the very nature of the One True, God.

What names and titles did Paul use? It is not an exhaustive list. However, it is a glorious list pointing to the presence of God and the soon appearing of Jesus Christ (I Timothy 6:13). His appearing will occur at the proper time (καιροῖς ἰδίοις; kairois idiois). This refers to a unique occasion. This is the Lord’s second coming (2 Tim. 4:1-8; Titus 2:13). The attributes of God the Father coincide with the attributes of the Lord Jesus.

The One and Only God presently exists as the (1) bless and only Sovereign; (2) the King of kings; (3) the Lord of lords; (4) immortal; (5) unapproachable light; (6) unseen; (7) honorable; (8) and who possesses eternal dominion.  Today we examine attributes five and six.

Who dwells in unapproachable light. The phrase who dwells in (οἰκῶν; oikon) is a present, active, masculine participle. It means a continual and active occupying, inhabiting, and residing by God the Father. In the context, this refers to God dwelling in unapproachable light. The word unapproachable (ἀπρόσιτον; aprositon) means not being capable to approach. This adjective modifies the noun light (φῶς; phos). In the context, light does refer to natural, physical light but rather to God’s personal and inherent greatness and holiness.

“The idea of life, implied in immortality, naturally leads to that of light. “In him was life, and that life was the light of men” (John 1:4). Now, this light is like the sun. We need it to see by, yet we cannot look into it, for it is too intensely brilliant. In that sense, God, too, dwells in light unapproachable. The metaphor is even stronger than that employed in Ps. 104:2 (“He covers himself with light as with a garment”). Like a dwelling conceals its occupants, and hides them even more when it is unapproachable, so God’s very essence, by virtue of what it is, conceals him. Hence, the term light as here used re-emphasizes his incomparable greatness. “Verily, thou art a God that hidest thyself, O God of Israel, the Savior” (Is. 45:15). “Behold, God is great.”^[1]

Timothy lived in the godless city of Ephesus, but God dwells in glorious light. “And the sight of the glory of the Lord was like devouring fire” (Ex. 24:17). “Who coverest Thyself with light as with a garment” (Ps. 104:2). John’s description of heaven emphasized the glory of God that gives light to the city (Rev. 21:11, 23–24; 22:5). Of course, light is a symbol of holiness (1 John 1:5–7). God dwells apart from sin, and God is glorious in His holiness.^[2]

“It is impossible for a sinful human to approach the holy God. It is only through Jesus Christ that we can be accepted into His presence. Jacob saw God in one of His Old Testament appearances on earth (Gen. 32:30); and God allowed Moses to see some of His glory (Ex. 33:18–23). “No man hath seen God at any time” (John 1:18) refers to seeing God in His essence, His spiritual nature. We can only see manifestations of this essence, as in the person of Jesus Christ.”

“Why did Paul write so much about the person and glory of God? Probably as a warning against the “emperor cult” that existed in the Roman Empire. It was customary to acknowledge regularly, “Caesar is Lord!” Of course, Christians would say “Jesus Christ is Lord!” Only God has “honor and power everlasting” (1 Tim. 6:16b). If Timothy was going to fight the good fight of faith, he had to decide that Jesus Christ alone was worthy of worship and complete devotion.^{[3] [4]}

Whom no one has ever seen or can see. Paul referred to this attribute earlier in I Timothy 1:17 when he identified God as invisible (John 1:18; Col. 1:15; Heb. 11:27; I John 4:12).

“He is invisible: Whom no man hath seen, nor can see. It is impossible that mortal eyes should bear the brightness of the divine glory. No man can see God and live.^[5]

“God is invisible to our physical eyes (I Tim. 1:17). Yet God condescends to make His glory visible to sinful, human beings while at the same time shielding them from the full manifestation of His divine being, lest they be destroyed by His consuming holiness (Gen. 32:30; Ex. 24:10-11; 33:18-23; Num. 12:6-8; Isaiah 6:1-5). Paul refers here to the overpowering radiance of God’s divine being in Himself, which we His sinful creatures cannot perceive apart from mediation of Christ the divine Son (John 1:18; Rev. 22:1-5). In glory, however, we will see the Lord as He is and view Him face to face (I Cor. 13:12; I John 3:1-2),” explains Dr. R. C. Sproul.

May the Lord’ truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 208.

^[2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 237.

^[3] Ibid.,237.

^[4] Ibid., 237.

^[5] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2359.

Deuteronomy 6:4–5 (ESV) – “⁴ “Hear, O Israel: The Lord our God, the Lord is one. ⁵ You shall love the Lord your God with all your heart and with all your soul and with all your might.”

The Bible teaches there is One God who exists in three persons: Father, Son and Holy Spirit. Each person possesses the divine essence.

In church history, there were two distinct viewpoints concerning the nature of God. The first was Homoiousia. This Greek word means “of a similar nature,” which was used by Arius in the fourth century to affirm that Jesus Christ was a supernatural heavenly being but not of the same nature as God the Father. The second was Homoousias. This Greek word means “of the same nature.” This was word used in the Nicene Creed to teach Jesus Christ was of the exact same nature as God the Father and therefore was fully divine as well as fully human.

There have been several errors throughout the church’s existence concerning the Trinity. The se erroneous views are as follows.

1. Modalism. The heretical teaching that holds that God is not really three distinct persons, but only one person who appears to people in different “modes” at different times. Also called Sabellianism. ^[1]
2. Arianism. The erroneous doctrine that denies the full deity of Jesus Christ and the Holy Spirit.^[2]
3. Tritheism. The belief that there are three gods.^[3]
4. Subordinationism. The heretical teaching that the Son was inferior or subordinate in being to God the Father. Also called ontological subordination, but different from economic subordination, which has been the historic view of the church.^[4]

What then is the biblical View of the Trinity?

God the Father. He is the Creator of all things (I Cor. 8:6; Heb. 12:9; James 1:17), the Father of Israel (Deut. 32:6; Isaiah 63:16), and the Father of all believers in Christ (Matt. 5:45; 6:6, 9, 14; Rom. 8:15; Gal. 4:4-7). God the Father is the First Person of the Trinity. John 1:14, 18; 8:54; 14:12-13), and who planned the word of redemption, creation, and providence (Eph. 1:3-6).

God the Son. He is the second person in the Trinity (John 1:1-18; Col.1:15-21; Heb. 1:1-3), the only begotten of the Father (John 1:14, 18; 3:16-18; Gal. 4:4). He is the Messiah chosen of the Father (Matt. 8:29; 26:63; John 1:49; 11:27; 17:1-5). He is eternally begotten of the Father (Psalm 2:1-7; Acts 13:33; Heb. 1:1-5), and who mediated the work of creation (John 1:1-3, 10; Heb. 1:1-3). The Son mediates the work of redemption. (Eph. 1:3-12; I Tim. 2:5).

God the Holy Spirit. He is the third person in the Trinity (John 14:16-17, 26; 15:26; 16:1-15; Rom. 8:26). He possesses intelligence (John 14:26), possesses emotion. (Isaiah 68:10; Eph. 4:30), possesses a will (Acts 16:7; I Cor. 12:11), proceeds from the Father and the Son (John 15:26; 16:7; Rom. 8:9l Gal. 4:6), and applies creation and redemption (Gen. 1:3; Job 26:13; Luke 1:35; John 3:34; I Cor. 12:4-11; Eph. 2:22).

Biblical Passages for the Trinity.

Isaiah 61:1 (ESV) – “The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; See Luke 4:17-18.

Matthew 28:19–20 (ESV) – “¹⁹ Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰ teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

2 Corinthians 13:14 (ESV) – “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.”

Revelation 1:4–6 (ESV) – “⁴ John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, ⁵ and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood ⁶ and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.”

One author writes, “The doctrine of the Trinity is foundational to the Christian faith and to Christian living, since knowing God is at the heart of biblical religion and God is fully revealed as Father, Son, and Holy Spirit in the unfolding of the divine mystery. The one true and living God eternally exists in three distinct yet inseparable persons. The creeds and confession of the church summarize the essential biblical truths about the triunity of God, providing theological nuance and support for this foundational doctrine. Nevertheless, the doctrine of the Trinity has also been frequently misunderstood, misrepresented and perverted. Considering biblical support for the doctrine of the Trinity and its historical development will help us more accurately comprehend this precious truth.”

Have a blessed Lord’s Day.

Soli deo Gloria!

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^[1] Wayne Grudem, Bible Doctrine: Essential Teachings of the Christian Faith, ed. Alexander Grudem, Second Edition (Grand Rapids, MI: Zondervan Academic, 2022), 609.

^[2] Ibid.,  597.

^[3] Ibid.,  616.

^[4] Ibid., 615.