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.
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.’
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?
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.
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.
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.
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.
“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 is a doxology by the Apostle Paul. It is one of several in his epistles (Rom. 11:33-36). 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. They include King of the ages, immortal, invisible, the only God. What do each of these 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? 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 Lord Jesus Christ.
“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!
[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.
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.” (1 Timothy 1:15–16 (ESV)
Why did Jesus come to this earth? The Apostle Paul provided the answer when he wrote his first epistle, or letter, to his young protégé Timothy. He prefaced his answer as to why Jesus Christ came as a saying trustworthy deserving of full acceptance.
The trustworthy saying deserving of full acceptance was this; Christ Jesus came into the world to save sinners. This is why Jesus came to earth. This is the core truth of Scripture. The significance of this truth for Paul was he viewed himself as the foremost of sinners. Christ came to save sinners and this former Pharisee’s perspective was he was the worst sinner there ever was.
Prior to his conversion, Paul was the individual he described in his letter to the Ephesians. “And you were dead in the trespasses and sins 2 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.” (Ephesians 2:1–3 (ESV)
Notice the personal pronoun the apostle used in vs. 3; It is the pronoun “we.” He included himself in his description of fallen and unconverted sinners. Paul was honest in evaluating his status before God prior to his repentance and faith in Christ. He was an object of God’s wrath and judgment.
In both today’s text from I Timothy, and Ephesians 2, Paul provided the striking contrast of God’s grace and mercy. In Ephesians he continued by saying,
“4 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—” (“Ephesians 2:4–5 (ESV). Once again, Paul included himself by using the pronouns “we” and “us.” In today’s text from I Timothy, Paul’s testimony of conversion is more personal as evidenced in vs. 16.
“But I received mercy.” But (ἀλλὰ; alla) is a conjunction of contrast. It means “on the contrary,” “instead,” or “on the other hand.” The phrase I received mercy (ἠλεήθην; eleethen) means Paul received from God kindness because of his serious need of salvation. Mercy is “not” receiving what you deserve, which is judgment or punishment. Instead, the Lord gave compassion.
“Chief of sinners, nevertheless the recipient of infinite mercy! That accounts for the “but.” In fact, the magnitude of the sin made it necessary for mercy, if it was to be shown at all, to superabound,” explains Dr. William Hendriksen.[1]
In acknowledging his former and foremost depravity of sinfulness, Paul also acknowledged Jesus Christ’s demonstration of perfect patience toward him. Perfect (ἅπασαν; hapasan) refers to the whole or completeness. Patience (μακροθυμίαν; makrothymian) is calmness in the face of provocation and irritation. Paul provoked and irritated Christ by his persecution of Christ in attacking Christiana (Acts 9:1-5).
Paul’s salvation in Christ was “an example to those who were to believe in him (Christ) for eternal life.”. Since the Lord Jesus saw fit to save Paul from the penalty, power and eventual presence of sin, He is willing, ready and able to save any kind of sinner. Example (ὑποτύπωσιν; hypotyposin) refers to a prototype or pattern.
“The apostle considers himself not only the chief of sinners but also—and in a certain sense for that very reason—the most glorious illustration of Christ’s longsuffering. Here in verse 16 two ideas blend into one: Paul is “foremost” as an example of what Christ’s longsuffering can accomplish. He is at the same time “foremost” as the head of a procession of persons to whom that longsuffering is shown. Longsuffering indicates the divine patience with respect to persons, by virtue of which wrath is withheld, the sinner is spared, and mercy is shown. In the case of Paul this longsuffering had been exhibited in full measure (note “all his longsuffering,” or as one might say, “the whole of it”), forgiving his frightful crimes, appointing him to the apostleship, and giving him strength for each day,” continues Dr. Hendriksen.[2]
“In his gallery of grace, the Artist-Savior had, as it were, drawn and put on exhibition a sketch (ὑποτύπωσις, acc.—ιν, used only here and in 2 Tim. 1:13), just like a master will first draw a rough pencil-sketch before attempting his final work. This sketch revealed Paul, as an illustration, pattern or model, of the type of work sovereign grace was going to perform in the lives of all those who through its efficacy would come to (cf. Acts 13:48: “had been ordained to”) rest their faith (note durative present infinitive πιστεύειν) on (note ἐπί) Christ, the solid rock or the precious cornerstone (Matt. 7:24, 25; Is. 28:16; cf. Rom. 9:33; 10:11; 1 Peter 2:6), with a view to life everlasting, a life that is opposed to “corruption” (Gal. 6:8) and “death” (Rom. 6:22). Death is wages; life everlasting is a free gift (Rom. 6:22, 23). It manifests itself in fellowship with God in Christ (John 17:3), partaking of the love of God (John 5:42), of his peace (John 16:33), and of his joy (John 17:13). It is also actually what its name indicates ever-lasting, never-ending life.[3]
Consider this biblical truth with the song My Worth Is Not in What I Own by Keith & Kristyn Getty and Graham Kendrick.
1 My worth is not in what I own, Not in the strength of flesh and bone, But in the costly wounds of love At the cross.
2 My worth is not in skill or name, In win or lose, in pride or shame, But in the blood of Christ that flowed At the cross.
Chorus I rejoice in my Redeemer Greatest Treasure, Wellspring of my soul! I will trust in Him, no other. My soul is satisfied in Him alone.
3 As summer flowers we fade and die, Fame, youth and beauty hurry by, But life eternal calls to us At the cross.
4 I will not boast in wealth or might, Or human wisdom’s fleeting light, But I will boast in knowing Christ At the cross.
5 Two wonders here that I confess, My worth and my unworthiness. My value fixed – my ransom paid, At the cross.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
Soli deo Gloria!
[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 82.
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.” (1 Timothy 1:15–16 (ESV)
Why did Jesus come to this earth? This is a basic Sunday school question posed to all age groups. It strikes at the very core of the sum and substance of the Gospel. It is the crux of biblical truth. It is a fundamental of the Christian faith.
The Apostle Paul provided the answer when he wrote his first epistle, or letter, to his young protégé Timothy. He prefaced his answer as to why Jesus Christ came as a saying trustworthy deserving of full acceptance.
To be trustworthy (πιστὸς; pistos) means to be dependable, reliable and sure. The word deserving (ἄξιος; axios) refers to worthiness and value. The phrase full acceptance (πάσης ἀποδοχῆς; pases apodoches) means something is true solely because of its source. What Paul wrote to Timothy, and what individuals read in the Scriptures today specifically from today’s text, was a reliable, valuable and true statement.
The trustworthy saying deserving of full acceptance was this; Christ Jesus came into the world to save sinners. This is why Jesus came to earth. This is the core truth of Scripture. Consider also these biblical cross references.
16 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16 (ESV)
“When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, 2 since you have given him authority over all flesh, to give eternal life to all whom you have given him. 3 And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. 4 I glorified you on earth, having accomplished the work that you gave me to do. 5 And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.” (John 17:1–5 (ESV)
“4 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons.” (Galatians 4:4–5 (ESV)
The significance of this truth for Paul was he viewed himself as the foremost of sinners. Christ came to save sinners and this former Pharisee’ perspective was he was the worst sinner there ever was. The word foremost (πρῶτός; protos) means prominent and greatest.
“The psychology of Christian experience, as described by the first generation of Christians, includes a massive dose of what some have disparagingly called “worm” theology (as in “such a worm as I”). Listen to the apostle: “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” (1 Tim. 1:15),” explains Rev. Terry L. Johnson, senior minister of Independent Presbyterian Church in Savannah, Ga.
“Why does he feel the necessity to rehearse his past as a “blasphemer, persecutor, and insolent opponent”? Why hasn’t the apostle Paul learned to see himself as God sees him — “in Christ” — and not as a sinner, as forgiven, cleansed, adopted, a child of the Father, clothed in the righteousness of Christ? Answer: he does. But he is also careful not to forget the depths out of which he has been saved.”
“The psychology of the Christian experience is wide-ranging, but essentially it is that of humble gratitude. We are humble because we know the truth about ourselves: our corruption, our weakness, our conflicts, our helplessness. We are also exceedingly grateful for what Christ has done and for what we have: peace with God, family membership, and eternal life. Indeed, I understand the magnitude of what I have in Christ because of this accompanying awareness of the depth of my depravity,” continues Rev. Johnson.
“A constant awareness of my past failure and continuing corruption is not only not contrary to a rich apprehension of grace but its necessary companion. The exceeding greatness of God’s grace in Christ is understood in its fullness only against the black backdrop of my unworthiness. This is why the apostle Paul gives thanks (v. 12) and bursts forth in praise even as he recalls his past crimes and present status as the chief of sinners.”
We are not to glory in our past sins; far from it. However, we are never to forget the depths from which the Lord saved us from our previous, Christless existence. WE ought to be overwhelmed with praise and gratitude to God. Consider these lyrics by Jason Ingram, Jonathan Smith, Kristian Stanfill, and Sean Curran entitled Glorious Day.
I was buried beneath my shameWho could carry that kind of weight?It was my tomb‘Til I met You.
I was breathing, but not aliveAll my failures I tried to hideIt was my tomb‘Til I met You.
You called my nameThen I ran out of that graveOut of the darknessInto Your glorious day.
May the Lord’ s truth and grace be found here. Have a blessed day in the Lord.
1 “Why do the heathen rage, And the people imagine a vain thing? 2 The kings of the earth set themselves, And the rulers take counsel together, Against the Lord, and against his anointed, saying, 3 Let us break their bands asunder, And cast away their cords from us. 4 He that sitteth in the heavens shall laugh: The Lord shall have them in derision. 5 Then shall he speak unto them in his wrath, And vex them in his sore displeasure. 6 Yet have I set my king Upon my holy hill of Zion. 7 I will declare the decree: The Lord hath said unto me, Thou art my Son; This day have I begotten thee. 8 Ask of me, And I shall give thee the heathen for thine inheritance, And the uttermost parts of the earth for thy possession. 9 Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel. 10 Be wise now therefore, O ye kings: Be instructed, ye judges of the earth. 11 Serve the Lord with fear, And rejoice with trembling. 12 Kiss the Son, lest he be angry, And ye perish from the way, When his wrath is kindled but a little. Blessed are all they that put their trust in him.” (Psalm 2)
Psalm 2 describes the nations’ rebellion against the sovereign God of the universe and issues a warning against such foolish thinking. Although it has no title, it seems to bear the imprint of David’s hand. Acts 4:23-28 supports this perspective.
At a time when the Gentile kingdoms seek to reject Israelite rule, this psalm recalls the promises made to the Davidic king at his coronation and notes the Gentiles will find lasting joy only as subjects of this king. With its prospect of a worldwide rule for the house of David, the psalm also looks to the future, when the Davidic Messiah will indeed accomplish this goal. In fact, the scope of such an accomplishment calls for a ruler who is more than a mere man.
To acknowledge God as the Sovereign God of the Universe is to declare that He is the Almighty who possesses all power in heaven and earth so no one can defeat His counsels, thwart His purpose or resist His will (Psalm 115:33). To say God is Sovereign is to declare He is the governor of all nations (Psalm 22:28). It is He who sets up kingdoms, overthrows empires or presidents, and determines the course of dynasties as pleases Him best. To say God is sovereign is to declare with I timothy 6:15-16 “ He who is the blessed and only Sovereign, the King of kings and Lord of lords, 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). Such is the God of the Bible.
A four point outline may be crafted for Psalm 2. Take note of the following.
The Arrogant. 2:1-3. The psalmist gives an accurate description of sinful, human rebellion against the One, True God.
The Almighty 2:4-6. The psalmist presents the LORD’s divine reaction to arrogant, sinful rebellion.
The Anointed 2:7-9. The psalmist depicts the anointed One’s divine rule.
The Advice. 2:10-12. The psalmist cautions all humans in all levels of life to not only serve the LORD with fear but also to rejoice with trembling.
Psalm 2 describes the Messiah’s incarnation, crucifixion and resurrection. The psalm is quoted in four New Testament passages.
Acts 4:23–28 (ESV) says, “23 When they were released, they went to their friends and reported what the chief priests and the elders had said to them. 24 And when they heard it, they lifted their voices together to God and said, “Sovereign Lord, who made the heaven and the earth and the sea and everything in them, 25 who through the mouth of our father David, your servant, said by the Holy Spirit, “ ‘Why did the Gentiles rage, and the peoples plot in vain? 26 The kings of the earth set themselves, and the rulers were gathered together, against the Lord and against his Anointed’— 27 for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever your hand and your plan had predestined to take place.”
In writing Acts of the Apostles, Luke attributes Psalm 2 to King David. The setting is when the Jewish leadership released the Apostle Peter and John following their arrest for healing a lame beggar and for preaching the Gospel in the Temple (Acts 3:1-4:22). In writing about the early church, Luke saw obvious parallels in what King David wrote and the persecution the apostles were experiencing.
Secondly, Acts 13:32-33 (ESV) says “32 And we bring you the good news that what God promised to the fathers, 33 this he has fulfilled to us their children by raising Jesus, as also it is written in the second Psalm, “ ‘You are my Son, today I have begotten you.”
Luke records Paul and Barnabas’ preaching the Gospel in Antioch of Pisidia (Acts 13:13-52). Paul cited Psalm 2 to his Jewish audience in the synagogue (Acts 13:14-16) as being fulfilled in the resurrection of Jesus Christ.
Thirdly, Hebrews 1:1–5 (ESV) says , “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. 3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, 4 having become as much superior to angels as the name he has inherited is more excellent than theirs. 5 For to which of the angels did God ever say, “You are my Son, today I have begotten you”?”
The writer of Hebrews expressed the truth of the eternality, incarnation, crucifixion and exaltation of the Son, Jesus Christ (Acts 1:1-11; Hebrews 2:9). The text also describes the unique relationship between God the Father and God the Son.
Finally, Hebrews 5:5 (ESV) says, “5 So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, “You are my Son, today I have begotten you.”
By quoting Psalm 2:7, the writer further explains that Jesus Christ’s incarnation, and His priesthood were both by God the Father’s divine appointment (cf. John 8:54). Jesus’ humanity does not in any way diminish His eternal deity. or alter the essential equality within the Trinity (cf. John 10:30; 14:9–11). Psalm 2 acknowledges the Son of God, Jesus Christ, as both King and Messiah. Jesus Christ is the King-Priest.
“Kiss the Son, lest he be angry, and you perish in the way.” Beloved, I don’t want any of us to ever be in the way of the anger of Christ. And my plea is that we would all rejoice in His coming, willingly bow our knee before Him, embrace Him with affection, and give Him not the kiss of Judas, but the kiss of love and affection in which He delights,” states Dr. R. C. Sproul.
Are you anxious or worried about the current world condition? Take heart! The Lord is the sovereign God of the universe. He is control and is working all things for His purpose and glory. May this week we seek to consciously remember to “Serve,” “rejoice,” “fear,” “tremble” and “submit” to the LORD.
May Psalm 2, and each of the New Testament references to the same, enrich your Advent season this year. May each of us have a greater understanding that Jesus Christ is the Anointed Son of God who came to earth to fulfill the Father’s sovereign will for our salvation.
May the Lord’s truth and grace be found here. Have a blessed Lord’s Day.
“13 though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief, 14 and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.” (1 Timothy 1:13–14 (ESV)
In spite of all Paul was and did prior to his conversion (Acts 8:1-3; 9:1-10), God’s grace was greater than all his sin. For the believer in Christ, God’s grace is greater than all our sin. For the soul without salvation in Christ, God’s grace is greater than all your sin.
And the grace (χάρις; charis) refers to God’s unmerited favor towards sinners who deserve His wrath and judgment. This grace is solely of our Lord (κυρίου; kyriou) who is the Master and Sovereign God of the universe. Paul elsewhere speaks of God’s grace. Consider these passages.
Romans 3:21–26 (ESV) – “21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.”
Ephesians 2:1–5 (ESV) – “And you were dead in the trespasses and sins 2 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. 4 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—”
Ephesians 2:8–10 (ESV) – “8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”
Paul continued to say God’s grace overflowed for me (ὑπερεπλεόνασεν; hyperepleonasen). In the Greek text, this word appears first. It means to abound or to be super abundant. The contrast as to what God’s grace was more abundant would respectively be Paul’s sin of blasphemy, persecution and insolent opposition towards Christ, the church and the Gospel.
Accompanying God’s grace was the God given gifts of faith and love. Faith (πίστεως; pisteos) is solely a trust in. commitment to, a dependence upon and a worship of Jesus Christ Love (ἀγάπης; agapes) is a self; sacrificial love of the will which solely is from and centered in Jesus Christ.
“The transition from verse 13 to verse 14 is that from abounding sin to super-abounding grace. Here in verse 14 the emphasis is on the great change which by this grace was brought about in the life of the apostle. Note the position of the verb at the head of the sentence, for the sake of emphasis: “And it super-abounded, (namely) the grace of our Lord.” Grace, here as in 1:2, is God’s unmerited favor bestowed on the elect, producing consecrated lives (see 1 Thess. 1:1). The verb super-abounded clearly points to Paul as the author of the Pastorals, for nowhere in the New Testament do we find such constant emphasis on the “super” character of redemption in Christ,” explains Dr. William Hendriksen..[1]
It is Paul who declares:
“Where sin abounded, grace super-overflowed (overflowed all the more, Rom. 5:20).”
“Faith super-increases (is growing beyond measure, 2 Thess. 1:3).” So does love.
“I super-overflow (overflow abundantly) with joy (I am overjoyed, 2 Cor. 7:4).”
“We are praying super-abundantly (with intense earnestness, 1 Thess. 3:10).”
“The peace of God sur (-super)-passes all understanding (Phil. 4:7).”
“Esteem them (the leaders) super-abundantly (very highly) in love (1 Thess. 5:13).”
“In order that I might not super-exalt myself (uplift myself to an excessive degree), there was given me a thorn in the flesh” (2 Cor. 12:7).[2]
“The phrase “with faith and love” indicates the effect of grace in Paul’s heart and life. Grace kindles faith and love, floods the soul with these divine gifts. The apostle is fond of this combination (see N.T.C. on 1 Thess. 1:3 and 5:8). With him grace is ever the root, faith and love are the trunk, and good works are the fruit of the tree of salvation. That holds for the Pastorals as well as for the other epistles (Rom. 4:16; 11:6; Gal. 5:22–24; Eph. 2:4–10; 2 Thess. 2:13; Titus 2:11–14; 3:4–8). For the concepts “faith” and “love” see N.T.C. on 1 Thess. 5:8. This faith and this love are “in Christ Jesus,” that is, they are centered in him. Paul possesses these graces because of his mystic union with Christ, the Savior,” concludes Dr. Hendriksen..[3]
1 Praise, my soul, the King of heaven; to his feet your tribute bring. Ransomed, healed, restored, forgiven, evermore his praises sing. Alleluia, alleluia! Praise the everlasting King!
2 Praise him for his grace and favor to his people in distress. Praise him, still the same as ever, slow to chide, and swift to bless. Alleluia, alleluia! Glorious in his faithfulness!
3 Fatherlike he tends and spares us; well our feeble frame he knows. In his hand he gently bears us, rescues us from all our foes. Alleluia, alleluia! Widely yet his mercy flows!
4 Angels, help us to adore him; you behold him face to face. Sun and moon, bow down before him, dwellers all in time and space. Alleluia, alleluia! Praise with us the God of grace! – Henry Francis Lyte (1793-1847)
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
Soli deo Gloria!
[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 75.
“…though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief,” (1 Timothy 1:13 (ESV)
Pastor, musician, author and reformer John Newton (1725-1807) is well known for his classic hymn Amazing Grace. He is also known for several striking and memorable quotes concerning the Christian life. Here are but a few.
“Although my memory’s fading, I remember two things very clearly: I am a great sinner and Christ is a great Savior.”
“God sometimes does His work with gentle drizzle, not storms.”
Whoever is truly humbled — will not be easily angry, nor harsh or critical of others. He will be compassionate and tender to the infirmities of his fellow-sinners, knowing that if there is a difference — it is grace alone which has made it! He knows that he has the seeds of every evil in his own heart. And under all trials and afflictions — he will look to the hand of the Lord, and lay his mouth in the dust, acknowledging that he suffers much less than his iniquities have deserved.”
“I am not what I ought to be, I am not what I want to be, I am not what I hope to be in another world; but still I am not what I once used to be, and by the grace of God I am what I am”
In today’s text, the Apostle Paul honestly remembered what he used to be. He called himself a former blasphemer, persecutor, and insolent opponent. The object of his blasphemy, persecution and insolent opposition was none other than Jesus Christ (Acts 9:1-4). This was what Paul was formerly (πρότερον; proteron). This meant his life prior to his conversion.
A blasphemer (βλάσφημον; blasphemon) is one who defames and slanders someone or something. It is reviling, insulting, and despising a person, place or thing. It means to speak evil. Paul not only did this personally, he sought to persuade others to do the same (Acts 26:11).
A persecutor (διώκτην; diokten) means to oppose, harass, and torment. Luke recorded this as historical fact (Acts 8:1-3)
To be an insolent opponent (ὑβριστήν; hybristen) refers to a violent insulter. This implies the malicious treatment of others (Rom. 1:30).
Paul also acknowledged he acted ignortantly in unbelief before his conversion. Paul’s active practice and work was steeped in ignorance (ἀγνοῶν; agnoon) or a failure to understand who Christ was and accomplished. This ignorance was not rooted in any lack of intelligence, but by his unbelief (ἀπιστίᾳ; apistia). Despite being a leader in religious Judaism (Phil. 3:1-6), Paul was a man void of true faith, trust, dependence, commitment and worship of the One, True God of heaven and earth. Ironically, Paul sought to serve the LORD by persecuting the LORD he sought to serve.
The great news was Paul received mercy (ἠλεήθην; eleethen). The LORD sovereignly chose to “not” give Paul what he deserved; judgment. Rather, He gave him what he did not deserve; forgiveness, redemption, reconciliation and justification (Eph. 2:1-5).
“Before his conversion, Paul persecuted the church (Acts 8:3; 9:1-5; 22:4-5; 26:9-11; Gal. 1:13). At that time, he saw it as his obligation in his zeal for God’s glory (Phil. 3:6). But now, having received grace through Jesus Christ, he views his history as a persecutor as constituting him ‘the least of the apostles’ (I Cor.15:8-10); ‘the least of all the saints’ (Eph. 3:8), and the ‘foremost of sinners’ (I Tim. 1:15-16),” explains Dr. R. C. Sproul.
John Calvin writes, “We see how candidly he acknowledges that it might be brought against him as a reproach, and how far he is from extenuating his sins, and how, by willingly acknowledging his unworthiness, he magnifies the greatness of the grace of God. Not satisfied with having called himself a “persecutor,” he intended to express more fully his rage and cruelty by an additional term, an oppressor.”
“But he appears to insinuate that there is no room for pardon, unless when ignorance can be pleaded in excuse. What then? Will God never pardon anyone who has sinned knowingly? I reply, we must observe the word unbelief; for this term limits Paul’s statement to the first table of the law. Transgressions of the second table, although they are voluntary, are forgiven; but he who knowingly and willingly breaks the first table sins against the Holy Spirit, because he is in direct opposition to God. He does not err through weakness, but by rushing wickedly against God, gives a sure proof of his reprobation.”
This is why our justification from God must be by grace alone, through faith alone in the person and work of Jesus Christ alone. Read and carefully meditate upon Paul’s inspired words to the church at Rome.
“21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.” (Rom. 3:212-6 (ESV)
Therefore, we echo the words of John Newton: “I am not what I ought to be, I am not what I want to be, I am not what I hope to be in another world; but still I am not what I once used to be, and by the grace of God I am what I am”
Thanks be to God for His amazing grace and mercy; not only to the Apostle Paul but also to all believers in Christ. May the Lord’s truth and grace be found here.
“I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service,” (1 Timothy 1:12 (ESV)
I Timothy, along with 2 Timothy and Titus, is a pastoral epistle by the Apostle Paul. It is also one of Paul’s most personal and autobiographical. The epistle not only contains sound doctrine, but also personal reflections. Today’s text is one example of the latter.
Paul recalled to his young protégé Timothy, God’s call for the former Pharisee to be converted and to serve. The apostle could not do anything else but serve the Lord as a missionary, evangelist, pastor/teacher, author of sacred Scripture and an apostle. However, prior to his conversion (Acts 9), Paul was as much a false teacher as those he described in 1:3-11.
“God’s sovereign purpose for Paul and for all believers works through personal faith. Until Paul was turned by the Holy Spirit from self-righteous works (see Phil. 3:4–7) to faith alone in Christ, he could not be used by God. He was in the same condition as the useless false teachers (1 Tim. 1:6–7),” explains Dr. John MacArthur.
God called my wife and I into full-time ministry, following my conversion to become a believer in Christ three years earlier, What a surprise! This sovereign call to serve necessitated my studying at an accredited Bible College. Detroit Bible College (DBC) fit the bill.
I spent three years at DBC of concentrated exposure to the Scriptures, theology, apologetics, pastoral ministry, missions, and philosophy. I describe myself at the time being like a dry sponge placed into a deep well of biblical truth. I soaked it up. It was an amazing time in my life. My wife shared this joy with me.
The phrase appointing me to service (θέμενος διακονίαν; themenos diakonian) means to be sovereignly placed by another into ministry. Paul clearly affirmed the one who appointed him to serve was none other than Christ Jesus our Lord.
Once Jesus called him into ministry, the Lord also gave Paul the strength (ἐνδυναμώσαντί; endynamosanti), or power, to serve. The call to serve is accompanied by the ability to fulfill the call. They are complimentary.
The Lord called the apostle into the ministry because He personally judged (ἡγήσατο; hegesato), or considered, Paul was faithful (πιστόν; piston). This means to be trustworthy, dependable, committed and honorable. What a humble privilege it is to consider the Lord calls individuals into the ministry who He knows will be faithful to the call. I desire to be faithful to the call to serve by the one who is faithful.
These words by Paul were not stiff, formal expressions to a false god. Rather, they were heartfelt words of gratitude to the One, True God who delivered the apostle from darkness into His marvelous light of grace and truth. The tone of the text is one of deep and intense emotion.
“Great is the dignity — of the apostleship, which Paul has claimed for himself; and he could not, looking at his former life, be accounted at all worthy of so high an honor. Accordingly, that he may not be accused of presumption, he comes unavoidably to make mention of his own person, and at once frankly acknowledges his own unworthiness, but nevertheless affirms that he is an Apostle by the grace of God. But he goes further, and turns to his own advantage what appeared to lessen his authority, declaring that the grace of God shines in him so much the more brightly,”explains John Calvin.
“When he gives thanks to Christ, he removes that dislike towards him which might have been entertained, and cuts off all ground for putting this question, “Does he deserve, or does he not deserve, so honorable an office?” For, although in himself he has no excellence, yet it is enough that he was chosen by Christ. There are, indeed many who under the same form of words, make a show of humility, but are widely different from the uprightness of Paul, whose intention was, not only to boast courageously in the Lord, but to give up all the glory that was his own.”
Paul’s perspective ought to be affirmed by each and every one who serves the Lord Jesus Christ. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
His Word Today 