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¹⁷ To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen. ¹⁸ This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, ¹⁹ holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith,” (1 Timothy 1:17–19 (ESV)

The following is a sermon by 16^th century Protestant reformer, pastor, and theologian John Calvin (1509-1564). He addresses the subject of the believer’s assurance of salvation.   

So then, after Paul had thus established his own authority, and Timothy’s also, he comes to this matter: Son Timothy, (he says) I command thee as thou hast heard, yea, according to the prophecies which were before thee, to the end that thou fight a good fight in them, having faith and a good conscience (1 Tim. 1:18-19a). It is not without cause that St. Paul thus exhorts Timothy; for (as he says in another place) it is no small charge to govern the house of God. For God will have his truth maintained in the Church, and it is a pillar as it were, to hold it up by, it is the keeper of it, and God has therefore bestowed all the treasures of his heavenly secrets. 

Therefore, when God makes a man a shepherd, it is a charge so high and honorable, that it is not possible for us to make any progress in it, unless we strive with ourselves, but not with our own might, but as God shall work in us by his Holy Spirit. And this is the cause why St. Paul thus exhorts Timothy. And so let us mark the he speaks not to him only, but to all the people; for it was requisite (as we have said) for Timothy to be helped, because the world was never without fantastical spirits, without proud men, which were full either of envy or ambition. 

Therefore, it is that St. Paul exhorts Timothy, not that he only should have the care alone, and were not diligent enough to do his office; but it was requisite that it should be known and shown to all the company.

St. Paul calls Timothy to remember the prophecies which had been made about him, before he was called to this charge and office; for because God would use this man in great matters, he gave a greater approval of him than he did of others. For we do not read of all who were made shepherds, that they were called thereunto by prophecies. Therefore, Timothy had this peculiarly above all others, according as God saw it needful. And indeed, because he would use him among the Jews, and his father had been a Heathen, he was not so fit, and so well accepted of. Besides that, he was young, which also might have hindered his being received, and have caused men not to have treated him so reverently, as they should. 

Therefore, it was God’s will to confirm this man, that men might know that he had lent him his hand, and that he was author of that charge which was committed to him. Saint Paul brings this to his mind at this time, to stir him up so much the more to execute his charge, and to continue in this so excellent a grace of God, and to see that it be not decayed and come to naught through his negligence, as he makes mention in another place (4:14).

A man might think it strange that St. Paul wants Timothy to fight and make war according to the prophecies which were made concerning him; for seeing that God had once spoken the word, it was not possible for Timothy to frustrate the purpose of God. When God shows anything about us, it lies with him to accomplish it. For the effect of that word of God hangs not upon the will of men. For what kind of thing would that be? Yet it is our duty, if God has spoken a word about us, not to flatter ourselves nor to lean upon ourselves. Instead that which God has declared concerning us should spur us on and make us more careful to strive with all the might we can to come to that which God has called us to. 

As how? Behold, God has chosen us before the creation of the world, it lies not in us to turn upside down the unchangeable purpose and decree of his. Such as God has chosen, it is certain that God will conduct them in such a way that he will make it well known that those he has given to his Son cannot perish, as he says in the tenth chapter of John. Yet we the faithful must not, under a shadow of God’s election, rock ourselves to sleep and become careless; but we must rather apply ourselves to receive God’s promises, which are certain and can never fail; as by them he witnesses unto us his fatherly love, in that he chose us to himself for his children and heirs.

Now let us fall down before the face of our good God with confession of our faults, praying to him that it would please him to forgive us of them, and deliver us from the curse wherein we would be held if he would hold that against us. And in the meantime, that he would reform us by his Holy Spirit unto his image, so that we may always aspire to him, walking in obedience to him until, being taken out of this world, we become partakers of this full righteousness whereunto we have not to direct ourselves. 

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

Soli deo Gloria!

¹⁷ To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen. ¹⁸ This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, ¹⁹ holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith,” (1 Timothy 1:17–19 (ESV)

The following is a sermon by 16^th century Protestant reformer, pastor, and theologian John Calvin (1509-1564). He addresses the subject of the believer’s assurance of salvation.   

But we see how the miserable world wanders and goes astray through its own foolish rashness, estranging itself from God and not keeping to the way. If this one word were well understood, first of all, the rash boldness would be completely beaten down in us. For every man would know that, however we proceed to know what God is, we enter into a bottomless pit that is incomprehensible. But we thrust ourselves into it unthinkingly. And by this many men are given to so many errors, to so many wicked and devilish fancies, because they do not realize that God is invisible. 

For they would have thought this way, ‘We must seek him in his image. God can be known by no other means but by beholding him in our Lord Jesus Christ. Therefore, it is impossible for men to be brought to this reason, as we see they have always this frenzy that carries them away, that they want to understand more than is good for them. In the meantime, they wander up and down the field, while we know that there is only one way which can bring us to God, as it is said in the 14th chapter of John, ‘I am the way, the truth, and the life.’ 

Therefore we must practice this doctrine so much the more, and exercise ourselves in it, that we may come to Jesus Christ, and being come to him, may suffer ourselves to be taught in his school, with all humbleness; and that in knowing him we may say also, that we knew God, so far forth as was profitable for us, and so far forth also as our nature could bear, until we be fully made new in his heavenly glory. 

Herein we see, after what a strange sort good works, and how it pleases him to enlighten us with the knowledge of his Gospel. As for himself, he is invisible. It is true; but yet he finds the means to show himself, that we may see him. And how is it? It is in our Lord Jesus Christ. Thus have we to consider, that faith is a miracle of God, whereby he makes himself to be seen by us, although he is hidden from us, and we can by no means come close to him. 

Thus we see how there are two things contained in faith: the one is humbleness, the other is glory. Yea, for we must thoroughly humble ourselves. If we think that we are poor blind men, we shall know, that we can in no wise comprehend the majesty of God, nor come near unto it. Thus must faith beat down all pride and presumption in us; but on the other side, we may well brag and boast ourselves in the goodness of God, in that it has pleased him to exalt us above the measure of our senses, to the end that we should know him, although by nature it could not be done. 

After St. Paul has given this title to God, to call him invisible, he adds, that only he is wise. Whereby he shows that when we speak of God and his righteousness, all reason and wisdom of man must be ashamed and amazed. Let not men therefore think at their pleasures to control that which he does, and to dispute against him; for without any word speaking of his, this wisdom that is in him must needs set a bar against us, being such that if we would go about to have but one drop of it in ourselves, we were mad men? 

What is then the wisdom of men? Nothing but double folly. Why so? For they would rob God of that which belongs to him, they would spoil him; and in so doing they only cast away themselves. Thus, let us bear well away, (as I have said already) that St. Paul speaking of the wisdom of God, makes a comparison between him and the creatures, to the end, that when there is question of our salvation, we may know that we are nothing, that we can do nothing, that there is neither worthiness or value in us; yea, and that more is, that there is neither life nor strength in us. And seeing that all these things are in God, we must run to him, praying him that it would please him to instruct us in his will, knowing that all our wisdom stands in this, to be subject to him, beseeching him to draw us out of the bottomless pit of death, and to make us partakers of that life whereof he is the wellspring and fountain; requesting him to call us to his kingdom, from whence we were shut out and banished. And although we are nothing but a shadow that quickly passes away and vanishes, that he would give us a steadiness in himself.

Afterward St. Paul returns to that which he had begun to say to Timothy. He had exhorted him to do his office well, and to execute faithfully that so high and hard a charge as God had committed to him. But because Timothy had need to be authorized, to the end that his doctrine might be reverently received, (for he was a young man, and therefore might easily have been despised,) St. Paul has given him authority, as requisite it was, to the end that he might edify the Church. 

Nevertheless, because there were many, either light headed fellows, or puffed up with pride, which slandered St. Paul, it was requisite also for him to show that he spoke not in his own name, that he brought nothing of his own, but that he was sent from God, that our Lord Jesus Christ had given him that preeminence, that he spoke, as it were, in his name and in his person. And this is the reason why St. Paul made mention of his faults which he had committed, and of his conversation, and magnified the goodness of God, for that he was not far from being utterly cast away, because he had been a little while an enemy of the faith. And this served for a further confirmation of his doctrine, as we see a miracle that God wrought in changing him so soon.

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

Soli deo Gloria!

¹⁷ To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen. ¹⁸ This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, ¹⁹ holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith,” (1 Timothy 1:17–19 (ESV)

The following is a sermon by 16^th century Protestant reformer, pastor, and theologian John Calvin (1509-1564). He addresses the subject of the believer’s assurance of salvation.   

If we had any worthiness in us which might come anywhere near to this glory of God, which he mentions here, we still could not help but be bound to him; but when we know that we are but worms, and that there is nothing in our nature but wretchedness and misery, and that there is neither life nor strength, nor anything else whatsoever, and come to this infinite highness, which is God; this ought to move us much more to set forth praises. We see then what St. Paul aimed at when he gave God these titles, that is to say, when he clothed him with immortality, with glory, with everlasting rule and wisdom. It is to the end that men should humble themselves and exalt the majesty of God, as it deserves. 

St. Paul meant to give us here a general rule which we ought to keep and observe, thinking upon our redemption. For if a man asks us why God has chosen us, why he has enlightened us, and hath left so many miserable and wretched in blindness, why he changed us and turned us to him by his Holy Spirit, and others remain in their hardness, we cannot say that we are better than they, and therefore God preferred us before those whom he left alone, neither that we are worthier than they; there is not such matter. 

So, what was it then? We must come to that which is spoken in the eleventh chapter to the Romans. When he speaks of the judgments of God he cries out, how incomprehensible are your ways! And who has given to him that he should repay them? Who can brag that he has brought anything of his own that he may say that God should be moved to love him more than another? No, no, men are void of all goodness, there is nothing in them but confusion and shame of face, and God accepts and calls whom he wants, and calls them in such a way that there is no goodness in them, but he changes them, and renews them by the grace of his Holy Spirit, that where they were inheritors of death, where there was nothing in them but curse, he reforms them to his image, he plants life and an incorruptible seed in them. When we know these things, what can we say, but be astonished and cry out as St. Paul does there. What a bottomless pit is the grace of God! How incomprehensible are his ways! So then let us mark well that we shall never know our redemption thoroughly until we come to that astonishment which was in St. Paul, and which ought to be in all the faithful. And this is the main thing we should notice from these verses.

But so that what we have discussed in a few words may be better and more fully understood, when St. Paul calls God, King of worlds, he means that we must not presume to measure him according to their sense and season. Why? What are we but a shadow which rises up suddenly, and by and by vanishes away? What distance then, and what difference is there between God and us? And who can reach unto this highness which is in his unmovable counsel? And therefore, if we will judge rightly of the works of God, let us learn to bridle our senses and not play the colts that have broken lose; for we cannot climb so high as that everlasting kingdom is, since we are but creatures which pass straight away and change at every turning of a finger. There is no certainty in us. Since this is so, we know that we must reverence the great secrets of God, for we cannot know them by our reason.

For the better confirmation hereof, he adds, that God is immortal. Not as the angels are, neither as our souls are, but as it is said in another verse, that God alone has immortality in himself. Truly God created the angels with this condition, that they should be immortal and should live forever; the soul of man likewise does not perish in death, it is not put out. But yet if we mark how our souls are immortal, it is not of their own nature, this virtue of life is not shut up within them, but it is borrowed and comes another way. For so much then as it pleases God to maintain our souls with his virtue, in this respect they have a being and have a remaining; and hence comes their immortality. As much is to be said of the angels of paradise, if God did not keep them in that state which he gave them, they would come to nothing.

Therefore, it is not without cause that here St. Paul calls God immortal; and thereby shows that there is no life in us, and if we be so foolish to persuade ourselves that we live by our own virtue, we abuse ourselves too much; seeing it is so that we hold our life at God’s hand, let us confess that he gives us all the rest likewise by his mere grace. And in calling him invisible he shows that it is not in us to seek him out to the bottom, and to search his secret and hidden things; for the more men strive to busy themselves in searching beyond measure the secrets of God more than they should, the more shall they vanish away and become fools. 

Therefore, we have to note that St. Paul’s meaning is to instruct us to soberness and reverence, when he calls God invisible. We see also that pride that is in us, that if the question be to talk of God, every man will have his mouth open to speak at random; and instead of asking him to open himself up to us, so far forth as is expedient for us, there is not one of us that is not too rash to speak whatever comes into his brain without further consideration and thinking about it. 

Seeing then such boldness in men, let us not think it is strange that St. Paul would bridle them here, showing them that God is invisible, so that they would not be too curious to inquire after him beyond measure. It is very true that God is invisible in such a way that he declares himself to us by his living image, which is our Lord Jesus Christ. Truly he keeps back many secrets which are hidden from us, which we cannot attain to; for if he did show himself to us in all his perfection, what humbleness would there be in us, seeing that as yet, we cannot be beaten down with our ignorance? 

And although it is clearly proved to our faces that our wits are so simple, so rude, so small, so gross, that it is a wonder to see us, and we may be ashamed; yet we will be fine and subtle, and every one of us will be aloft until we break our necks again. If then God should reveal himself fully to us, how would men put forth themselves, I ask you? Therefore, it is good for us, that our Lord reveals himself in measured out portions, as the Scripture also says, that the knowledge of God is given to everyone as it pleased our Lord Jesus Christ and as he knew it would be profitable for us.

Nevertheless, God does not wholly hide himself. He shows himself to us so that we may know him, as far as it is expedient and fit for us. He is not reluctant to give to us, but we may know so much of secrets as is good for us; but let us remember first of all that he is invisible in himself. By this we are reminded that we cannot know him except by the means of our Lord Jesus Christ. And this is the reason why he calls himself in Scripture the image of the invisible God; for it is as much as if the Holy Spirit should condemn all our foolish speculations which we invent when there is any question to think upon God. 

Every man imagines what he desires; for when men shape for themselves a God like this they wrap themselves in a thousand errors. Therefore, let us be content to be brought to Jesus Christ simply, learning to rest ourselves wholly upon him so that we may behold God whose image he is. We must remember this. Moreover, let us be content to know that which we have learned in the school of our Lord Jesus Christ- he is the image of God, in fact, the perfect image, and there is no fault to be found in this. 

It is not a half-drawn picture because in Christ dwells all the fullness of the Godhead. And it is said moreover that in him are hidden all the treasures of wisdom and understanding. Nevertheless, our Lord Jesus Christ shows us God his Father in a way we are able to bear and understand, and in a way that is profitable and necessary for us. Let us be content with that measure, for he who would be too curious and go beyond the school of our Lord Jesus Christ will completely drown himself. It would be like a man who despises to hear Jesus Christ speak or to behold the clearness which is shown to us in the Gospel.

Truly we only know things partially, as Saint Paul says elsewhere; we only have a taste of the knowledge of our God, we profit from it daily through the whole course of our lives but we shall never come to the fullness of knowledge unless we put off our flesh. As it is said, we cannot see God as he is in his glory until the time we become wholly made like unto his image. Nevertheless, he will accomplish what St. Paul speaks of: that in the midst of our imperfections, in the midst of our rudeness, we will not cease to see God face to face, to have personal knowledge of him, that he will therein show himself truly to be our Father. This is just what our Lord Jesus Christ claimed, saying that he counts his disciples as friends instead of servants. He said, ‘for a servant will not know his master’s counsel, but I have shown myself directly to you and have revealed to you the secrets of my Father.’ (John 15:15) 

This is a marvelous thing that our Lord Jesus does for us, by not giving us total knowledge while we are in this mortal life, but only according to our capacity. Yet he does not cease to reveal that this is good for us, so that we know God intimately and have free access to him, understanding his secrets to the degree that is expedient and profitable for us. All of this is what we should learn from this word where St. Paul calls God invisible. And surely a man would think that this doctrine is sufficiently well understood.

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

Soli deo Gloria!

¹⁷ To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen. ¹⁸ This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, ¹⁹ holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith,” (1 Timothy 1:17–19 (ESV)

The following is a sermon by 16^th century Protestant reformer, pastor, and theologian John Calvin (1509-1564). He addresses the subject of the believer’s assurance of salvation.   

We must well remember and bear in mind that verse which was expounded before, how Saint Paul gives us to understand by his own example that when we know ourselves to be sinners, we should in no wise doubt but that the Son of God is at hand to receive us to mercy. For why was he sent into the world but to save that which was lost? And although we are of our own nature bent to distrust, yet must we be resolved in this point, that the son of God will not cast us off, so that we come to him to be partakers of the salvation which he offers generally to all sinners. 

But we must take this with us, that we cannot come to salvation in Jesus Christ, but only by faith, which betokens as much as this, that we be truly drawn unto him, and that with an upright affection, being angry and sorry with ourselves for our sins. For he that will cherish and nuzzle up himself in wickedness, is not worthy of that remedy which the son of God brings us. And because we are subject to doubt, especially regarding the matter of putting our trust in God, St. Paul confirms this doctrine, saying that it is a sure word, worthy to be received; as God has promised in other passages, in order to keep us from doubting his goodness. He is not content to tell us that he will be as good to us as his promise, but he adds an oath. Therefore we are so much the more to be blamed for distrust if we cannot settle our minds upon such promises, when God helps us in our distrust and in our weaknesses.

Now St. Paul adds a thanksgiving, and one that is rather strong, crying out, “Honor and glory be to God for ever to him (he says) that is King everlasting, who is immortal, who is invisible, who alone is wise.” By this he shows that he was, as it were, ravished to glorify God’s name, feeling the grace that he had received. And indeed if we consider how St. Paul was turned, and in what condition God found him, it was the strangest miracle that could be to have a wolf become a sheep, a man so raging and mad to shed the blood of martyrs, to be directly turned into a shepherd, and to have so gentle and mild a spirit; and a man full of pride to be so humbled; a man that was before drunk with the honors of the world, to submit himself to all rebukes and slanders; for him who resisted God, to take the yoke upon himself and to desire nothing but to be a servant of Jesus Christ, against whom he had been fighting. Mark, I say, such a wonderful changing, that it is not without cause that St. Paul cries, Honor and glory be given to God.

Nevertheless, although God’s dealing be not altogether such with us, yet all of us, both great and small, have good reason to magnify the exceeding goodness which he has made us feel. Has not God plucked us out of death, and from the bottom of hell, and called us unto himself? And is not this enough to ravish us with the praise of God, since we know that it is impossible for us to do as much as we ought to him, if we will confess how much are bound to him? Let us learn therefore, whenever we think about our redemption, and how every one of us has been brought to the knowledge of the Gospel, to be touched to the quick with this affection and burning zeal which was in St. Paul, so that we may, at the least, show that we cannot fully do our duty in praising God as we ought.

And if we cannot do our duties as we ought, God himself makes satisfaction for us, when we confess our weakness; and it is a great matter, when we know that he accepts this sacrifice of humbleness, that if we simply say, O Lord, I see that I am so much bound to your mercy that I am even swallowed up with it when I think of it. These few words being spoken with a true heart will be enough for God to take account of them as of a most sufficient payment. 

When we see that God so accepts us, have we not much more reason and occasion to make ourselves do what St. Paul shows us in these verses? And how can we excuse ourselves, if we be so slack and such villains that we will not consent to confess so much as that obligation wherein we are bound to God, since he has thus magnified his mercy toward us and called us to salvation? Yet we have to mark the titles that St. Paul here gives to God. He calls him King of the world everlasting; and afterward he calls him Immortal. He calls him invisible and only wise. It is true that these titles always belong to God, but St. Paul refers them to the matter he spoke of to show what difference there is between God and us. For by this means he focuses on the grace which he uses and which he bestows and pours out for our salvation.

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

Soli deo Gloria!

¹⁸”This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, ¹⁹ holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith, ²⁰ among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme.” (1 Timothy 1:18–20 (ESV)

The Apostle Paul continued his counsel to Timothy in vs. 19-20. It is to those two verses we pay particular attention today.

The phrase holding faith (ἔχων πίστιν; echon pistin) means to presently and actively possess and retain one’s trust in, commitment to, dependence upon and worship of the One, True God. This includes holding faith in the truth of His written revelation; the Word of God or the Scriptures. Holding faith is holding to God and His truth.

Additionally, the phrase good conscience (ἀγαθὴν συνείδησιν; agathen syneidesin) refers to a positive, moral sensitivity not only to sin, but also to righteousness. It is an awareness of what is biblically right or wrong.

“Timothy is admonished to hold faith, that is, to hold on to it. In warring his warfare against errors and errorists he must keep clinging to the truth of the gospel. The fact that the word faith here in verse 19 means truth is clear from 2 Tim. 2:17, 19. By living and teaching in accordance with this truth, remaining firm and steadfast in the midst of all opposition, Timothy will be obeying the voice of conscience,” explains Dr. William Hendriksen.^[1]

“Conscience is man’s moral intuition, his moral self in the act of passing judgment upon his own state, emotions, and thoughts, also upon his own words and actions whether these be viewed as past, present, or future. It is both positive and negative. It both approves and condemns (Rom. 2:14, 15)”^[2]

It is a dangerous situation when a believer in Christ casts aside truth and a good conscience. To reject (ἀπωσάμενοι; aposamenoi) means to decisively and personally repudiate and refuse to listen to what God’s Word says and means. Paul uses the metaphor of a shipwreck as an illustration of what happens to an individual when such rejection of biblical truth occurs.

“A Christian must be both a good soldier and a good sailor. Now a good sailor does not thrust away or discard the rudder of the ship. The good conscience—one that obeys the dictates of the Word as applied to the heart by the Holy Spirit—is the rudder, guiding the believer’s vessel into the safe harbor of everlasting rest. But “certain individuals” (the Ephesian heretics; see on verse 3) have discarded that rudder. The inevitable result was that with reference to their faith—the truth which they had confessed with their lips; the name of Christ which they had named (see on 2 Tim. 2:17–19)—they suffered shipwreck. If even literal shipwreck is agonizing, as Paul had experienced (Acts 27:39–44; 2 Cor. 11:25), how much more to be feared is religious shipwreck!”^[3]

Paul mentioned two such individuals in the Ephesian church: Hymenaeus and Alexander. Who were these two men? They must have been leading heretics among the Ephesian believers. Paul mentioned Hymenaeus again in 2 Tim. 2:17-18 as one who “swerved from the truth.”

The apostle then makes a startling statement regarding his response to these two men; “whom I have handed over to Satan that they may learn not to blaspheme.” What did Paul mean by this condemnation?

“This is probably a reference to putting these two individuals outside the fellowship of the church and back into the world—the domain of Satan (John 12:31; 14:30; 16:11; 2 Cor. 4:4; Eph. 2:2). Paul uses a similar phrase in I Cor. 5:5,” explains Dr. R. C. Sproul. “The purpose of this excommunication, like that in I Cor. 5:5, is not punitive but, by the Spirit’s convicting grace, restorative – that the two would recognize their errors and repent (2 Tim. 25-26; Titus 3:10).”

By this excommunication, these two men would learn (παιδευθῶσι; paideuthosi) or be trained to not blaspheme (βλασφημεῖν; blasphemein). This refers to reviling and despising the Lord.

“Even when this extreme measure was resorted to, its purpose was remedial. Not damnation but reclamation was the object, “in order that they may be disciplined (cf. 2 Tim. 2:25) not to blaspheme.” Here speaks the same loving heart as in 2 Thess. 3:14, 15. The apostle is earnestly desirous that the discipline—the divine pedagogy—imposed may have a salutary effect on Hymenaeus and Alexander. He is hoping and praying that by means of this dire affliction these false teachers may come to see themselves as grievous sinners and may be brought to genuine repentance, so that they will no longer rail at the truth and thereby revile its Author,” concludes Dr. Hendriksen.^[4]

A commitment to truth requires to do what is necessary, or even unpopular. This is to maintain the purity of the church at large and individual believers in particular. 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), 86.

^[2] Ibid. 62.

^[3] Ibid. 86.

^[4] Ibid. 87.

“This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare,“(1 Timothy 1:18 (ESV)

 Today’s text refers the reader back to the immediately preceding context begun in 1:3-7. What charge had the Apostle Paul given to Timothy?

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)

Paul wanted Timothy to guard the truth of Scripture. He did not want Timothy allowing any deluding of truth in general and the Gospel of Jesus Christ in particular. The apostle warned such deviations from biblical fidelity promote speculation rather than confirmation. The reasoning behind this directive was self-sacrificial love of the will; agape love. This originated from Paul’s pure heart, good conscience and sincere faith.

This charge (παραγγελίαν; paraangelian) was an instruction or command. It was also a message of exhortation.  Paul personally entrusted (παρατίθεμαί; parathithemai) or deposited this responsibility to his young protégé and spiritual child in the faith. By extension, this charge is given to each and every minister, pastor, teacher and believer in Christ.

This confident delegation of responsibility to Timothy was based on previous prophetic utterances regarding this young man (See 4:14; 6:12; 2 Tim. 2:1-2; Acts 14:23).  As was the situation with the Apostle Paul (Acts 9:15-16; 22:14-15; 26:16-18), so it was with his young companion.

“All that he (Paul) had introduced about his own person may be viewed as a digression from his subject. Having to arm Timothy with authority, it became necessary for himself to be clothed with the highest authority; and, therefore, he took an early opportunity of refuting an opinion which might have stood in his way. And now, after having proved that his apostleship ought not to be less esteemed by good men, because at one time he fought against the kingdom of Christ, this obstacle being removed, he returns to the course of his exhortation. The commandment, therefore, is the same as he mentioned at the beginning,” explains John Calvin.

“In order to encourage Timothy still more, Paul reminds him what kind of testimony he had obtained from the Spirit of God; for it was no small excitement, that his ministry was approved by God, and that he had been called by divine revelation before he was called by the votes of men.”

All of Paul’s encouraging words were to prepare Timothy for the solemn task to “wage the good warfare.” To wage (στρατεύῃ; strateue) refers to a present, personal and intentional perspective of being a soldier for the Gospel. Paul referred to this as the good warfare (καλὴν; στρατείαν; kalen strateian).  This meant a desirable campaign. This conflict is against the Satanic perversion of Scripture (I Tim. 6:12; 2 Tim. 4:7; Eph. 6:10-20).

“Nothing happens contrary to the eternal decree of God, that one is engaged in a battle which is not merely his own but the Lord’s; and that courage and faithfulness will certainly be awarded,” states Dr. William Hendriksen.

What spiritual war are you currently engaged in fighting against the fallen world, your remaining sinful desires and the evil one; Satan? What conflict is joined as you battle for biblical truth in a culture which despises such truth (Rom. 1:18-23)? Be strong and courageous (Joshua 1:1-9).

“It is disgraceful not to come up to the expectations which men have been led to form; and how much more disgraceful will it be to make void, as far as lies in thy power, the judgment of God,” concludes Calvin.

Have a blessed day in the Lord. May His truth and grace be found here.

Soli deo Gloria!   

To the choirmaster: according to The Gittith. A Psalm of David.

“O Lord, our Lord, how majestic is your name in all the earth! You have set your glory above  the heavens. ² Out of the mouth of babies and infants, you have established strength because of your foes, to still the enemy and the avenger. ³ When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place, ⁴ what is man that you are mindful of him, and the son of man that you care for him? ⁵ Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. ⁶ You have given him dominion over the works of your hands; you have put all things under his feet, ⁷ all sheep and oxen, and also the beasts of the field, ⁸ the birds of the heavens, and the fish of the sea, whatever passes along the paths of the seas. ⁹ O Lord, our Lord, how majestic is your name in all the earth!” (Psalm 8 (ESV)

The Advent season is often referred to as The Season of Lights. Unlike any other time of the year, holiday lights illuminate the darkness throughout cities, neighborhoods, and countryside’s. From the simple to the superlative, humankind’s attempts to dominate the holiday season with a light display pails in comparison to the Lord’s.

Psalm 8 is one of the more familiar psalms in the Hebrew collection. In fact, numerous gospel songs have been composed from vs. 1 alone. The outline of this Psalm of David is as follows:

I. The Lord’s Greatness (8:1–3, 9): David marvels at the glory of the Lord. As seen in creation (8:1, 3, 9): The majesty of the Lord fills the heavens and the earth. As sung by children (8:2): Little children praise the Lord.

II. The Lord’s Goodness (8:3–8). We witness David’s amazement (8:3–5) when considering the Lord’s greatness, David is amazed the Lord has shown such concern for humans and has crowned them with honor. and placed humans in charge of everything he has made (8:6–8):

The subject of Psalm 8 is the LORD’s greatness and goodness. Creation reveals the majesty of the Creator. Three New Testament passages ascribe greatness and goodness of the LORD to Jesus Christ.

1 Corinthians 15:27–28 (ESV) says, “²⁷ For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. ²⁸ When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.”

The Apostle Paul references Psalm 8:6 when he says the God has put all things in subjection under his feet. The person to whom Paul is referring to is Jesus Christ (I Corinthians 15:20-26).

Ephesians 1:22 (ESV) says, “And he put all things under his feet and gave him as head over all things to the church.” Once again, it is the Apostle Paul quoting from Psalm 8:6. The apostle is stating that God the Father placed all things under the subjection of God the Son, Jesus Christ.

The final New Testament reference is from the Book of Hebrews. Hebrews 2:5–10 (ESV) says, “⁵ For it was not to angels that God subjected the world to come, of which we are speaking. ⁶ It has been testified somewhere, “What is man, that you are mindful of him, or the son of man, that you care for him? ⁷ You made him for a little while lower than the angels; you have crowned him with glory and honor, ⁸ putting everything in subjection under his feet.” Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. ⁹ But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. ¹⁰ For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering.”

The writer of Hebrews clearly identifies the person about whom David was ultimately writing.  That individual is the Lord Jesus Christ.

“In Psalm 8 David first describes the glory of the heavens, the work of God in creation. He looks at the work of God’s hands—the heavens, the moon, and the stars, all set in their places.. David then compares these heavenly bodies to man, who is nothing but a speck of dust; yet God is mindful of him and cares for him. Not size and volume but worth and value count, for man has been made in the image and likeness of God (Gen. 1:26–27). Man was given authority over the fish in the sea, the birds of the air, and all creatures that move on the ground,” explains Dr. William Hendriksen.

“In time, Psalm 8 was interpreted messianically by Paul (1 Cor. 15:27; Eph. 1:22). Jesus had quoted the psalm (8:2) when he heard the children in the temple area shout, “Hosanna to the Son of David” (Matt. 21:15–16). And the writer of Hebrews, who was fully acquainted with the Old Testament, may have used Daniel 7:13–14 (with its description of the Son of man who was given authority and dominion) and Luke 22:69 (Jesus’ word to the Sanhedrin that “the Son of Man will be seated at the right hand of the mighty God”) to make the theological transition from Psalm 110:1 to Psalm 8:4–6.”

During this Advent Season , let us take time to praise the Lord Jesus Christ for being not only our Creator but also our Sustainer. Everything is in subjection to His authority.

May the Lord’s truth and grace be found here. Have a blessed Lord’s Day.

Soli deo Gloria!

¹⁵ “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. ¹⁶ But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. ¹⁷ To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” (1 Timothy 1:15–17 (ESV)

The following message is by Pastor Derek Thomas of First Presbyterian Church, Jackson, MS. Dr. Thomas preached it on Sunday, July 11, 2004. It is entitled The Savior of Sinners. The biblical text is I Timothy 1:15-17.

We have previously looked at three points of doctrine. Today we see two applications.

1. The more you understand the gospel, the more you realize that it’s all a work of grace.

The first is this: that the more you understand the gospel…the more you understand the gospel, the more you realize that it’s all a work of grace.The more you understand the gospel and…is there someone here this morning…? Is there someone here this morning saying, “Oh! Not the ABC’s of the gospel again!” My friend, the more you understand and repeat to yourself gospel truth, the more you’ll understand how deep a sinner you really are, and how sovereign a work grace really is.

You notice that Paul calls himself “the chief of sinners.” The chief of sinners. Paul seems to have gone through somewhat of a revolution. When he writes to the Corinthians–in, roughly speaking, about 55 A.D.–he calls himself “the least of the apostles.” When he writes to the Ephesians about five years later, he calls himself “the least of the saints.” But when he writes to Timothy, about another five years again, he calls himself “the chief of sinners.” Do you understand? It looks as though the Apostle Paul, as he grew in grace, also simultaneously grew down in his estimation of himself.

You know, as you come to the table this morning, and you’ll praise the name of Jesus, and your heart will be lifted into the presence of Jesus, who is sitting at the right hand of God, may it also be true that you’ll see something of the blackness–yes, the blackness–of your heart, and the undeserving-ness of your heart. So that, like the Apostle Paul, you’ll be coming to the table saying, ‘nothing in my hands I bring, because I am the chief of sinners. God was merciful to me.’

1. Reflection and meditation on the gospel elicits praise.
   
   

Now, the second point of application that Paul seems to draw
is this: that reflection and meditation on the gospel elicits praise. “Now to
the King eternal, invisible, the only God, be honor and glory forever and
ever.” You can’t–you see, if you’re a child of God, if you truly know your sins
to be forgiven, you can’t help but praise God for the gospel. You can’t utter
the words of the gospel without praise following on its heels.

“Praise, my soul, the King of heaven; to His feet thy tribute bring.

Ransomed, healed, restored, forgiven; who, like me, His praise should sing?

Praise Him, praise Him, praise Him, praise Him! Praise the everlasting King!”

And may God enable us so to do

In 1517, there was an English reformer called Thomas Bilney.² He went to Cambridge University. In the year before Martin Luther nailed the 95 theses to the castle church door in Wittenberg, he read Erasmus’ Greek New Testament, just hot off the press. And he came to this text: “This is a trustworthy statement and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” And he was converted.

He began to preach the doctrine of justification by faith alone
in Jesus Christ alone. In 1528, he was arrested, put in prison, tortured for
two days. He reneged on his confession. And then, a few years afterwards, was
so ashamed of what he had done, he began to preach with even more earnestness
the doctrine of justification by faith, and was again arrested, and burnt at the
stake in 1531. This text, First Timothy one, and verse fifteen, was the text
that brought him into a saving relationship with Jesus Christ.

Have you repented of your sins and by God-given faith trusted in Jesus Christ as Lord and Savior and received His imputed, or credited, righteousness as your own? May the Holy Spirit enable you to do so today.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁵ “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. ¹⁶ But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. ¹⁷ To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” (1 Timothy 1:15–17 (ESV)

The following message is by Pastor Derek Thomas of First Presbyterian Church, Jackson, MS. Dr. Thomas preached it on Sunday, July 11, 2004. It is entitled The Savior of Sinners. The biblical text is I Timothy 1:15-17.

This morning, I want us to see three things and two applications. Three points of doctrine, if you like, and two applications.

1. The Gospel is True.

The first point that Paul wants us to see here is that the gospel is true. The gospel is true. “Here is a trustworthy statement…” “Here is a trustworthy statement…” Now Paul has already warned us in this chapter, in verses three and four, of those who teach false doctrines; of those who propagate myths; and, those who take themselves to endless genealogies. And in contrast to all of that, this, Paul says, is a trustworthy statement.

He’s already warned us in verse six of some who have wandered away and turned to what he calls “meaningless talk”, but here is something entirely different.
Here are words, here are truths, that are entirely trustworthy. You can stake
your life on these words. They have all of the truth of God behind them.
Jesus, who said, “I am the Truth”; who in His high priestly prayer said “Thy
word is truth”; and again, “…the Scriptures cannot be broken.”

For Jesus, if it was written in the Scriptures, it was sufficient for Him. You remember on three occasions, before the devil, He would say “It is written….” And Paul seems to be saying, ‘Yes, that’s true of all of Scripture, because “…all Scripture is given by inspiration of God, and is profitable for doctrine and reproof and correction, and instruction in the way of righteousness, that the man of God might be thoroughly furnished unto every good work…”’–but pay heed to these words, because these words are utterly trustworthy.

II. The Gospel is for all sorts and conditions of men.

The second thing I want us to see here is that the gospel is for all sorts and conditions of men. Here is “a trustworthy statement deserving full acceptance.” Now, without getting too technical, the grammar of what Paul is saying could be pointing backwards, as though Paul were saying that these words are worthy of being accepted because they are true; or,
as I think Paul is saying, pointing forward, that these words are true, and,
therefore, everybody should accept them. No matter who you are, no matter what
your background may be; no matter what your nationality; no matter what age you
are; no matter what educational distinctions may differentiate you from someone
else, here are words deserving of full acceptance. There is no reason…there
is no valid reason… why you shouldn’t accept these words–these words that
Paul is about to tell you.

Imagine for a moment a world in which these words were not given. Imagine a world without the Bible. Imagine you woke up one morning and there was no Bible. Not just that you’d lost your own personal copy of the Bible, but there was no Bible. Imagine a world in which all of the influence of the Bible had dissipated, and you’d be confronted by a world in
which the great literature would be well-nigh unintelligible.

Shakespeare would be unreadable, Newton would make no sense, everyday speech would be stammering, and halting and faltering; a change would come over the whole temper and tone of the nation. Life would become hectic and hurried, and vulgar. All restraints would suddenly be thrown off, leaving us to instinct and appetite.

Values would be blurred. Life would become meaningless, tragic, tedious, and
make no sense…and have no goal and no direction. And here is Paul saying
‘this is what gives life purpose, and this is what gives life meaning, and this
is what gives life a foundation. Here are words that are worthy of all
acceptation.’

III. The Gospel is about Jesus Christ.
And the third thing that I want us to see is that the gospel is about Jesus Christ. The gospel is about Jesus Christ. This is what Paul says is worthy of all acceptation. This is what Paul says is true: that Christ Jesus came into the world to save sinners. You understand that all theology is contained–well, almost all of theology is contained–in that one little sentence.

You know, do yourself a favor this afternoon. When you’ve had your roast beef and Yorkshire pudding, and you’ve had your little nap, take these words and mull them over in your mind. See how much theology, how much truth, you can draw just from these words. “Christ — Jesus–came–into the world–to save–sinners.” You understand, there’s a seven- or eight-point sermon in there somewhere…I don’t have time for that this morning.

Let’s take a little of it. His statement that’s worthy of all acceptation is about Christ Jesus. It’s about the Messiah of the Old Testament Scriptures, the seed of the woman who would crush the head of Satan, God’s gospel remedy for sinners. It’s about Jesus. It’s about King Jesus. It’s about Jesus, who is sitting at the right hand of God: that He came into this world, He became incarnate. The Christmas story… I know we’re in July, but this is the Christmas story. “He who thought it not robbery to be equal with God made Himself of no reputation…” that He humbled Himself; that He became obedient as a servant in fashion as a man. “The Lord of glory was,” in Wesley’s words, “contracted to a span.”¹

At least one of you has held a little grandson in your arms in the last couple of weeks, and I’m sure you’ve rocked that little grandson back and fore and sung sweet nothings into his ear. And imagine that the Lord of glory became an infant. He became a human being. He came into this world, He came into this fallen world. He came to Bethlehem. He came and lived in Nazareth, where people said “no good thing comes out of that place.”

Not into a palace, not into the White House, but into a lowly stable in Bethlehem. He came into this world. He wasn’t in this world, He was outside of this world. He was the Son of God, He was at the right hand of the Father, but He became flesh and blood.

He was tempted in every point like as we are, yet without sin. He knows what it is to be thirsty; He knows what it is to be hungry. He knows what it is to be tired. He knows what it is to be tempted by the devil. He knows what it is to be let down; He knows what it is that your own family doesn’t understand you; He knows what it is to desire another path than the one that is laid before you, and to pray a prayer, “Father, if it be possible, let this cup pass from Me.” He came into the world, and He came into the world to save sinners.

Men took Him and they crucified Him. They nailed Him to a tree; they killed Him. And why? Because, as the Bible tells us from Genesis to Revelation, over and over and over, He died for sinners like you and me. The just for the unjust. That “by His stripes we are healed”; that “all we like sheep have gone astray, and the Lord has laid on Him the iniquity of us all.” That Jesus died in our stead. He took the punishment that our sins deserved, and took it upon Himself.

He took the wrath that our guilt deserves, and He took it upon Himself. And on that cross, He cried in dereliction, as the darkness of the wrath of God covered His face, “My God, My God, why have You forsaken Me?” And He did it for sinners. He did it for sinners like you and me. He was without sin. He was the just and holy one.

“Which of you convinces me of sin?” He would say. But He came into this world to save sinners, not just to die for sinners, but to rise again for sinners; to go to the right hand of God for sinners; to intercede for sinners; to call sinners like you and me out of darkness and into His most marvelous light. He died to give us new hearts. He died so that the Holy Spirit might come and indwell our hearts. He died so that He might witness with our spirits that we are the children of God, and if
children then heirs, heirs of God and joint heirs with Jesus Christ. He died to
rescue us.

He died to deliver us from the darkness and into the light, so that this morning, my friends, this is the true statement. This is the statement that is worthy of all acceptation. This is the statement that every single one of you should believe in, that Jesus came for sinners like you and me. It doesn’t matter who you are this morning, doesn’t matter where you are. It doesn’t matter what sins you’ve committed, what dark sins, what black sins, what secret sins, what sins that you’d be ashamed to speak about–doesn’t matter. Christ Jesus came into the world to save sinners like that, to rescue sinners like that.

Paul draws two conclusions and two points of application. We will examine both categories when next we meet. Until then, may we praise and honor the Lord.

Soli deo Gloria!

⁹ For what thanksgiving can we return to God for you, for all the joy that we feel for your sake before our God, ¹⁰ as we pray most earnestly night and day that we may see you face to face and supply what is lacking in your faith?” (1 Thessalonians 3:9–10 (ESV)

I wonder how often believers in Christ are culturally bound to many of the disciplines of biblical faith. Take thanksgiving for example. Giving thanks is to be a consistent characteristic of believers (Psalm 106; 107; 118; 136; Phil. 4:6-7). However, for Americans it is often culturally bound to only be outwardly expressed on the fourth Thursday of November.

Thanksgiving is a natural expression of gratitude because of blessings such as protection, or love. In the Scriptures, giving thanks is not a means used to manipulate the will of God. It is never coerced or fabricated. Rather, gratitude is to be a joyful commitment to the LORD.

“In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him for the magnificence of the universe (Pss 19:1–4; 33:6–9; 104:1–24). When they received good news, they thanked God for his goodness and great deeds (1 Chr. 16:8–12). When they received bad news, they also gave thanks, trusting that he was a just God (Job 1:21),” explains the Tyndale Bible Dictionary.

“Gratitude was such a vital part of Israel’s religion that it pervaded most ceremonies and customs. Thank offerings acknowledged blessings from God (Lev. 7:12–13; 22:29; Ps. 50:14). Shouts of joy (Ps 42:4), songs of praise (Pss. 145:7; 149:1), and music and dance (Ps. 150:3–5) all added to the spirit of thanksgiving in worship. Feasts and festivals were celebrated in remembrance of God’s steadfast love throughout their history (Dt. 16:9–15; 2 Chr. 30:21–22). King David appointed Levitical priests to offer God thanks (1 Chr. 16:4). This custom was carried on by the kings Solomon (2 Chr. 5:12–13) and Hezekiah (2 Chr. 31:2) and by those who returned from the exile (Neh. 11:17; 12:24, 27).”

In the New Testament, the love of God is often the object of thanksgiving. This is the love of God expressed in the justifying, redemptive, and reconciling work of Christ. The Apostle Paul thanked God for the gift of grace (1 Cor. 1:4; 2 Cor. 9:15) and also the opportunity to preach the gospel (2 Cor. 2:14; 1 Tim. 1:12). He was thankful for spiritual gifts (1 Cor. 14:18). Gratitude for love and faith among believers dominated his letters (Rom. 6:17; Eph. 1:15–16; Phil. 1:3–5; Col. 1:3–4; 1 Thess. 1:2–3).

“Because the expression of gratitude was tied so closely to the response of faith, Paul encouraged believers to give thanks in all things (Rom. 14:6; 1 Thess. 5:18). He commanded Christians to pray with thanksgiving (Phil. 4:6; Col. 4:2) in the name of Christ, who has made all thanksgiving possible (Eph. 5:20). In his teaching on how to celebrate the Lord’s Supper, Paul specified that Christians should give thanks, just as the Lord “had given thanks” (1 Cor 11:24),” explains one commentator.

In today’s text, thanksgiving (εὐχαριστίαν; eucharistian) referred to expressing gratitude for benefits or blessings. Throughout this epistle, Paul, Silas and Timothy were very grateful for the Thessalonian believers.

“Paul’s soul is flooded with gratitude to God, and this to such an extent that the consciousness of his own inability to make an adequate return to God grieves him. What has been received by the Thessalonians has also been received, in a different form, and on account of them, by him and his companions. The report of Timothy has given Paul and Silas a new lease on life. It has caused them to revive. They are deeply convinced of the fact that anything they can bring to God in return for “all the joy by means of which they rejoice” is as nothing,” states Dr. William Hendriksen.

Who are you thankful for today? Take the opportunity to let them know how grateful you are for them. You may never how much this simple act can change a life for the better.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord. Happy Thanksgiving.

Soli deo Gloria!