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We will devote each Lord’s Day in 2021 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2021. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter Five: Providence. Part 4.

5. The most wise, righteous, and gracious God doth oftentimes leave for a season his own children to manifold temptations and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they be humbled;^a and to raise them to a more close and constant dependence for their support unto himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.^b

a. 2 Sam 24:1; 2 Chron 32:25-26, 31. • b. Psa 73 throughout; Psa 77:1-10, 12; Mark 14:66-72 with John 21:15-17; 2 Cor 12:7-9.

Take the time today to read each attribute along with its corresponding biblical reference. You will be blessed and edified.

Soli deo Gloria!

“Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope, ² To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.” (1 Timothy 1:1–2 (ESV)

Following his two year house arrest imprisonment in Rome, while awaiting his trial before the Roman Emperor Nero (Acts 28:30). Paul was released from prison. This was apparently something he had anticipated happening (Philippians 1:25; 2:24; Philemon 22). Paul’s release probably occurred prior to Nero’s burning of Rome, which he accused Christians of doing (A.D. 64).

References in Scripture would seem to indicate that Paul then traveled to Nicopolis, Greece (Titus 3:12), Thessalonica (2 Timothy 4:10), Crete (Titus 1:5), and the region known as Asia Minor, or modern Turkey. This included the cities of Ephesus (2 Timothy 1:18; 4:12), Troas (2 Timothy 4:13), and Miletus (2 Timothy 4:20). It is even possible that Paul eventually traveled to Spain (Romans 15:23, 24, 28).

The ancient book known as 1 Clement indicates that by about A.D. 67, Paul was once again imprisoned by Nero and eventually executed. 2 Timothy 4:6-8 seems to anticipate Paul’s impending death and home going to heaven.

Following Paul’s first release from Roman imprisonment, and prior to his execution by Nero, he wrote what is referred to as the Pastoral Epistles. These are three New Testament letters written to two pastors: Timothy and Titus. It is to these three epistles that we will give attention to for the next several days.

Dr. John Walvoord writes, “One question commonly raised pertains to Paul’s activities after this two-year captivity. What happened? Perhaps no charges were filed in Rome and Paul was released. The Jews would know they had no case against Paul outside of Judea and so would be reluctant to argue their cause in Rome. Probably Paul returned to the provinces of Macedonia, Achaia, and Asia and then turned west to Spain according to his original plans (Rom. 15:22–28). Then he ministered once more in the Aegean area where he was taken prisoner, removed to Rome, and executed. And so it was that the kingdom message under God’s sovereign control went from Jew to Gentile, and from Jerusalem to Rome.”

I encourage you to begin reading the Epistle of I Timothy. Have a blessed day in the Lord.

Soli deo Gloria!

Satanic opposition to the new church in Philippi quickly arose in the person of a demon-possessed, fortune-telling slave girl (Acts 16:16–17). Not wanting even positive testimony from such an evil source, Paul cast the demon out of her (Acts 16:18). The apostle’s act enraged the girl’s masters, who could no longer financially benefit from her services as a fortune-teller (Acts 16:19). They brought Paul and Silas before the city’s magistrates (Acts 16:20) and pandered to the civic pride of the Philippians by claiming the two preachers were a threat to Roman customs (Acts 16:20–21). As a result, Paul and Silas were beaten and imprisoned (Acts 16:22–24).

As we have studied, Paul and Silas were miraculously released from prison that night by an earthquake, which unnerved the jailer and opened his heart and that of his household to the gospel (Acts 16:25–34). The next day the magistrates, panicking when they learned they had illegally beaten and imprisoned two Roman citizens, begged Paul and Silas to leave Philippi.

Paul then apparently visited Philippi twice during his third missionary journey, once at the beginning (cf. 2 Cor. 8:1–5), and again near the end (Acts 20:6). About four or five years after his last visit to Philippi, while a prisoner at Rome, Paul received a delegation from the Philippian church. The Philippians had generously supported Paul in the past (Phil. 4:15–16), and had also contributed abundantly for the needy at Jerusalem (2 Cor. 8:1–4).

Upon hearing of Paul’s imprisonment, the Philippian church sent another contribution to him (Phil. 4:10), and along with it Epaphroditus to minister to Paul’s needs. Unfortunately Epaphroditus suffered a near-fatal illness (2:26–27), either while in route to Rome, or after he arrived. Accordingly, Paul decided to send Epaphroditus back to Philippi (2:25–26) and wrote the letter to the Philippians to send back with him.

Paul had several reasons for composing this particular epistle. First, he wanted to express in writing his thanks for the Philippians’ gift (4:10–18). Second, he wanted the Philippians to know why he decided to return Epaphroditus to them, so they would not think his service to Paul had been unsatisfactory (2:25–26). Third, he wanted to inform them about his circumstances at Rome (1:12–26). Fourth, he wrote to exhort them to unity (2:1–2; 4:2). Finally, he wrote to warn them against false teachers (3:1–4:1).

Philippians contains little historical material, no OT quotes), separate from the momentous treatment of Paul’s spiritual autobiography (3:4–7). There is little direct theological instruction, with one momentous exception.

The magnificent passage describing Christ’s humiliation and exaltation (2:5–11) contains some of the most profound and crucial teaching on the Lord Jesus Christ in all the Bible. The major theme of pursuing Christlikeness, as the most defining element of spiritual growth and the one passion of Paul in his own life, is presented in 3:12–14. In spite of Paul’s imprisonment, the dominant tone of the letter is joy (1:4, 18, 25–26; 2:2, 16–18, 28; 3:1, 3; 4:1, 4, 10).

I encourage you to read the Book of Philippians today. Have a blessed day.

Soli deo Gloria!

The Book of Philippians is the fourth and final Prison Epistle by the Apostle Paul. It received its name from the Greek city where the church was located. Philippi was the first town in Macedonia where Paul established a church (Acts 16:11-40). Paul’s authorship of Philippians has never been questioned.

When Philippians was written cannot be separated from the question of where it was written. The orthodox view is that Philippians, along with the other Prison Epistles (Ephesians, Colossians, Philemon), was written during Paul’s first imprisonment at Rome (c. A.D. 60–62). The most natural understanding of the references to the “imperial guard” (1:13) and the “saints . . . of Caesar’s household” (4:22) is that Paul wrote from Rome, where the emperor (Nero) lived.

The similarities between the details of Paul’s imprisonment given in Acts and in the Prison Epistles also argues that those epistles were written from Rome. For example, Paul was guarded by soldiers, (Acts 28:16; cf. Phil. 1:13–14); was permitted to receive visitors, (Acts 28:30; cf. Phil. 4:18); and had the opportunity to preach the gospel, (Acts 28:31; cf. Phil. 1:12–14; Eph. 6:18–20; Col. 4:2–4). Additionally, Paul’s belief that his case would soon be decided (Phil. 2:23–24) points to Philippians being written toward the close of the apostle’s two-year Roman imprisonment (c. A.D. 61).

My life’s verse(s) is contained in Philippians 2:12-13, which says, “¹² Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, ¹³ for it is God who works in you, both to will and to work for his good pleasure.” 

More to come.

I urge you to begin the Book of Philippians. Have a blessed day.

Soli deo Gloria!

The Book of Philippians is the fourth and final Prison Epistle by the Apostle Paul. It received its name from the Greek city where the church was located. Philippi was the first town in Macedonia where Paul established a church (Acts 16:11-40). Paul’s authorship of Philippians has never been questioned.

When Philippians was written cannot be separated from the question of where it was written. The orthodox view is that Philippians, along with the other Prison Epistles (Ephesians, Colossians, Philemon), was written during Paul’s first imprisonment at Rome (c. A.D. 60–62). The most natural understanding of the references to the “imperial guard” (1:13) and the “saints . . . of Caesar’s household” (4:22) is that Paul wrote from Rome, where the emperor (Nero) lived.

The similarities between the details of Paul’s imprisonment given in Acts and in the Prison Epistles also argues that those epistles were written from Rome. For example, Paul was guarded by soldiers, (Acts 28:16; cf. Phil. 1:13–14); was permitted to receive visitors, (Acts 28:30; cf. Phil. 4:18); and had the opportunity to preach the gospel, (Acts 28:31; cf. Phil. 1:12–14; Eph. 6:18–20; Col. 4:2–4). Additionally, Paul’s belief that his case would soon be decided (Phil. 2:23–24) points to Philippians being written toward the close of the apostle’s two-year Roman imprisonment (c. A.D. 61).

My life’s verse(s) is contained in Philippians 2:12-13, which says, “¹² Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, ¹³ for it is God who works in you, both to will and to work for his good pleasure.”  

More to come.

I urge you to begin the Book of Philippians. Have a blessed day.

Soli deo Gloria!

Paul Epistle to Philemon provides a valuable historical context into the early church’s relationship to the institution of slavery. Slavery was widespread in the Roman Empire (according to some estimates, slaves constituted one third, perhaps more, of the population) and it was an accepted part of life. In Paul’s day, slavery had virtually overcome free labor. Slaves could be doctors, musicians, teachers, artists, librarians, or accountants; in short, almost all jobs could be and were filled by slaves.

Dr. John MacArthur writes, “Slaves were not legally considered persons, but were the tools of their masters. As such, they could be bought, sold, inherited, exchanged, or seized to pay their master’s debt. Their masters had virtually unlimited power to punish them, and sometimes did so severely for the slightest infractions.”  

By the time of the New Testament, slavery was beginning to change. Realizing that contented slaves were more productive, masters tended to treat them more leniently. It was not uncommon for a master to teach a slave his own trade, and some masters and slaves became close friends. Even more so when both master and slave were believers in Christ.

Dr. MacArthur writes, “While still not recognizing them as persons under the law, the Roman Senate in A.D. 20 granted slaves accused of crimes the right to a trial. It also became more common for slaves to be granted (or to purchase) their freedom. Some slaves enjoyed very favorable and profitable service under their masters and were better off than many freemen because they were assured of care and provision. Many freemen struggled in poverty.”

The NT nowhere directly attacks slavery. However, Christianity undermined the evils of slavery by changing the hearts of slaves and masters. By stressing the spiritual equality of both master and slave (v. 16; Gal. 3:28; Eph. 6:9; Col. 4:1; 1 Tim. 6:1–2), the Bible did away with slavery’s abuses.

The rich theological theme that dominates Philemon is forgiveness, a featured theme throughout NT Scripture (cf. Matt. 6:12–15; 18:21–35; Eph. 4:32; Col. 3:13). Paul’s instruction here provides the biblical definition of forgiveness, without ever once using the word.

Soli deo Gloria!

The next Prison Epistle of the Apostle Paul to examine is the Book of Philemon. Philemon was a prominent member of the church at Colossae (vv. 1–2; cf. Col. 4:9). The church met in his house (Philem. 2). The letter was for him, his family, and the church.

Paul is clearly the author (vv. 1, 9, 19), a claim that few in the history of the church have disputed. Philemon’s close connection with Paul’s letter to the Colossians, which Paul wrote at the same time (c. A.D. 60–62; cf. vv. 1, 16), brought an early and unquestioned vindication of Paul’s authorship by the early church fathers. These include Jerome, Chrysostom, and Theodore of Mopsuestia).

Philemon had been converted under Paul’s ministry, perhaps at Ephesus (v. 19). He was wealthy enough to have a large house (cf. v. 2), Philemon also owned at least one slave, a man named Onesimus (lit., “useful”; a common name for slaves). Onesimus was not a believer at the time he stole some money (v. 18) from Philemon and ran away. Like countless thousands of other runaway slaves, Onesimus fled to Rome, seeking to lose himself in the imperial capital. Through circumstances not recorded in Scripture, Onesimus met Paul in Rome and became a Christian.

Paul developed a great love for the runaway slave (vv. 12, 16) and longed to keep Onesimus in Rome (v. 13), where he was providing valuable service to Paul in his imprisonment (v. 11). However, by stealing and running away from Philemon, Onesimus had both broken Roman law and defrauded his master. Paul knew those issues had to be dealt with, and decided to send Onesimus back to Colossae.

It was too hazardous for him to make the trip alone (because of the danger of slave-catchers), so Paul sent him back with Tychicus, who was returning to Colossae with the epistle to the Colossians (Col. 4:7–9). Along with Onesimus, Paul sent Philemon this beautiful personal letter, urging him to forgive Onesimus and welcome him back to service as a brother in Christ (Philem. 15–17).

More to come.

Soli deo Gloria!

We will devote each Lord’s Day in 2021 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2021. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter Five: Providence. Part 3.

4. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence that it extendeth itself even to the first fall, and all other sins of angels and men,^a and that not by a bare permission,^b but such as hath joined with it a most wise and powerful bounding,^c and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends;^d yet so as the sinfulness thereof proceedeth only from the creature, and not from God; who, being most holy and righteous, neither is nor can be the author or approver of sin.^e

a. 2 Sam 16:10; 24:1 with 1 Chron 21:1; 1 Kings 22:22-23; 1 Chron 10:4, 13-14; Acts 2:23; 4:27-28; Rom 11:32-34. • b. Acts 14:16. • c. 2 Kings 19:28; Psa 76:10. • d. Gen 50:20; Isa 10:6-7, 12. • e. Psa 50:21; James 1:13-14, 17; 1 John 2:16.

Take the time today to read each attribute along with its corresponding biblical reference. You will be blessed and edified.

Soli deo Gloria!

The church at Colossae began during Paul’s three-year ministry at Ephesus (Acts 19). Its founder was not the Apostle Paul, who had never been there (Col. 2:1). However, Epaphras (1:5–7), who apparently was saved during a visit to Ephesus, most likely began the church in Colossae when he returned home.

After the Colossian church was founded, a dangerous heresy arose to threaten it—one not identified with any particular historical system. It contained elements of what later became known as Gnosticism: that God is good, but matter is evil; that Jesus Christ was merely one of a series of emanations descending from God and being less than God (a belief that led them to deny his true humanity); and that a secret, higher knowledge above Scripture was necessary for enlightenment and salvation.

Dr. John MacArthur writes, “The Colossian heresy also embraced aspects of Jewish legalism, e.g., the necessity of circumcision for salvation, observance of the ceremonial rituals of the OT law (dietary laws, festivals, Sabbaths), and rigid asceticism. It also called for the worship of angels and mystical experience. Epaphras was so concerned about this heresy that he made the long journey from Colossae to Rome (4:12–13), where Paul was a prisoner.”

Paul composed the Epistle to the Colossians from prison in Rome (Acts 28:16–31) sometime between A.D. 60–62 and is, therefore, referred to as a Prison Epistle (along with Ephesians, Philippians, and Philemon). It may have been composed at the same time with Ephesians and initially sent with that epistle and Philemon by Tychicus (Eph. 6:21–22; Col. 4:7–8).

Paul wrote this letter to warn the Colossians against the heresy they faced, and sent the letter to them with Tychicus, who was accompanying the runaway slave Onesimus back to his master, Philemon, a member of the Colossian church (4:7–9; Philem. 23), perhaps to receive further instruction from Paul.

Colossians focuses on several key doctrines of theology, including the deity of Christ (1:15–20; 2:2–10), reconciliation (1:20–23), redemption (1:13–14; 2:13–14; 3:9–11), election (3:12), forgiveness (3:13), and the nature of the church (1:18, 24–25; 2:19; 3:11, 15). It also refutes the heretical teaching that threatened the Colossian church (ch. 2).

I encourage you to read the Epistle to the Colossians today. Have a blessed one.

Soli deo Gloria!

Today we examine Paul’s Epistle to the Colossians. This is due to the commonality this epistle has with Ephesians.

The Epistle to the Colossians is named for the city of Colossae. This is where the church to which Paul wrote was located. It is also evident that the epistle was also to be read to a neighboring church in the city of Laodicea (4:16).

The Apostle Paul is clearly identified as the epistle’s author at the very beginning (1:1; cf. v. 23; 4:18). This was customary in Paul’s letters. The testimony of the early church, including such key figures as Irenaeus, Clement of Alexandria, Tertullian, Origen, and Eusebius, confirmed that the opening claim was genuine.

Additional evidence for Paul’s authorship comes from the book’s close parallels with Philemon, which is universally accepted as having been written by Paul. As previously noted, both letters were written (c. A.D. 60–62) while Paul was a prisoner in Rome (4:3, 10, 18; Philem. 9, 10, 13, 23. Additionally, the names of the same people (e.g., Timothy, Aristarchus, Archippus, Mark, Epaphras, Luke, Onesimus, and Demas) appear in both epistles. This is a strong evidence that both were written by the same author and at about the same time.

Colossae was a city in Phrygia, in the Roman province of Asia (part of modern Turkey), about 100 miles east of Ephesus in the region of the seven churches of Revelation 1–3. The city lay alongside the Lycus River, not far from where it flowed into the Maender River. The Lycus Valley narrowed at Colossae to a width of about two miles. Mount Cadmus rose 8,000 feet above the city.

Colossae was a thriving city in the fifth century B.C. when the Persian king Xerxes (Ahasuerus, cf. Est. 1:1) marched through the region. Black wool and dyes (made from the nearby chalk deposits) were important natural resources. Additionally, the city was situated at the junction of the main north-south and east-west trade routes. However, in Paul’s day the main road had been rerouted through nearby Laodicea, thus bypassing Colossae and leading to its decline and the rise of the neighboring cities of Laodicea and Hierapolis.

Colossae’s population was mainly Gentile, yet there was a large Jewish element dating from the days of Antiochus the Great (223–187 B.C.). Colossae’s mixed population of Jews and Gentiles showed itself both in the composition of the Colossian church and in the heresy that plagued it, which contained elements of both Jewish legalism and pagan mysticism.

More to come.

Soli deo Gloria!