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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 One: The Holy Scriptures. Part 5.

8. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical;^a so as in all controversies of religion the Church is finally to appeal unto them.^b 

But because these original tongues are not known to all the people of God who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them,^c therefore they are to be translated into the vulgar language of every nation unto which they come,^d that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner,^e and, through patience and comfort of the Scriptures, may have hope.^f

a. Mat 5:18. • b. Isa 8:20; John 5:39, 46; Acts 15:15. • c. John 5:39. • d. 1 Cor 14:6, 9, 11-12, 24, 27-28. • e. Col 3:16. • f. Rom 15:4.

Soli deo Gloria!

^16 “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. ¹⁷ For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” (Romans 1:16–17)

Since Romans is primarily a work of rich theological doctrine, it contains little historical material. Paul does use such familiar OT figures as Abraham (ch. 4), David (4:6–8), Adam (5:12–21), Sarah (9:9), Rebekah (9:10), Jacob and Esau (9:10–13), and Pharaoh (9:17) as illustrations. He also recounts some of Israel’s history (chs. 9–11). Chapter 16 provides insightful glimpses into the nature and character of the first-century church and its members.

The overarching theme of Romans is the righteousness that comes from God: the glorious truth that God justifies guilty, and condemned sinners by grace alone through faith in Christ alone. Chapters 1–11 present the theological truths of that doctrine, while chs. 12–16 detail its practical outworking in the lives of individual believers and the life of the whole church.

Some specific theological topics include principles of spiritual leadership (1:8–15); God’s wrath against sinful mankind (1:18–32); principles of divine judgment (2:1–16); the universality of sin (3:9–20); an exposition and defense of justification by faith alone (3:21–4:25); the security of salvation (5:1–11); the transference of Adam’s sin (5:12–21); sanctification (chs. 6–8); sovereign election (ch. 9); God’s plan for Israel (ch. 11); spiritual gifts and practical godliness (ch. 12); the believer’s responsibility to human government (ch. 13); and principles of Christian liberty (14:1–15:12).

Dr. John MacArthur writes, “As the preeminent doctrinal work in the NT, Romans naturally contains a number of difficult passages. Paul’s discussion of the perpetuation of Adam’s sin (5:12–21) is one of the deepest, most profound theological passages in all of Scripture. The nature of mankind’s union with Adam and how his sin was transferred to the human race has always been the subject of intense debate.”

Additionally, Bible students also disagree on whether 7:7–25 describes Paul’s experience as a believer or as an unbeliever, or is a literary device not intended to be autobiographical at all.

The closely related doctrines of election (8:28–30) and the sovereignty of God (9:6–29) have challenged many believers. Others question whether chs. 9–11 teach that God has a future plan for the nation of Israel. Some have ignored Paul’s teaching on the believer’s obedience to human government (13:1–7) in the name of Christian activism, while others have used it to defend slavish obedience to totalitarian regimes.

I encourage you to take the time to study the Epistle to the Romans. Following our completion of the life, ministry and theology of the Apostle Pau, Romans will be out next study at hiswordtoday.org.

Have a blessed day.

Soli deo Gloria!  

“To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.” (Romans 1:7).

The City of Rome was the capital and the most important city of the Roman Empire. It was founded in 753 B.C., but is not mentioned in Scripture until NT times. Rome is located along the banks of the Tiber River, about 15 miles from the Mediterranean Sea. Until an artificial harbor was built at nearby Ostia, Rome’s main harbor was Puteoli, some 150 miles away (Acts 28:13).

In Paul’s lifetime, the city had a population of over one million people, many of whom were slaves. Rome boasted magnificent buildings, such as the emperor’s palace, the Circus Maximus, and the Forum, but its beauty was marred by the slums in which so many lived. According to tradition, Paul was martyred outside Rome on the Ostian Way during Nero’s reign (A.D. 54–68).

Some of those converted on the day of Pentecost probably founded the church at Rome (cf. Acts 2:10). Paul had long sought to visit the Roman church, but had been prevented from doing so (Rom. 1:13). In God’s providence, Paul’s inability to visit Rome gave the world this inspired masterpiece of gospel doctrine.

Paul’s primary purpose in writing Romans was to teach the great truths of the gospel of grace to believers who had never received apostolic instruction. The letter also introduced him to a church where he was personally unknown, but hoped to visit soon for several important reasons: to edify the believers (1:11); to preach the gospel (1:15); and to get to know the Roman Christians, so they could encourage him (1:12; 15:32), better pray for him (15:30), and help him with his planned ministry in Spain (15:28).

Unlike some of Paul’s other epistles (e.g., 1, 2 Corinthians, Galatians), his purpose for writing was not to correct incorrect theology or rebuke ungodly living. The Roman church was doctrinally sound, but, like all churches, it was in need of the rich doctrinal and practical instruction this letter provides.

More to come.

Soli deo Gloria!

We will continue to devote each Lord’s Day weekend in 2022 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 Twenty Two: Of Lawful Oaths and Vows. Part 3.

5. A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with like faithfulness.^a

a. Isa 19:21; Psa 61:8; 66:13-14; Eccl 5:4-6.

6. It is not to be made to any creature, but to God alone:^a and that it may be accepted, it is to be made voluntarily, out of faith and conscience of duty, in way of thankfulness for mercy received, or for the obtaining of what we want; whereby we more strictly bind ourselves to necessary duties, or to other things, so far and so long as they may fitly conduce thereunto.^b

a. Psa 76:11; Jer 44:25-26. • b. Gen 28:20-22; Deut 23:21, 23; 1 Sam 1:11; Psa 50:14; 66:13-14; 132:2-5.

I encourage you to read the portions of Scripture listed in this post. Have a blessed Lord’s Day.

Soli deo Gloria!

“Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God,” (Romans 1:1 (ESV)

This epistle’s name comes from its original recipients: the members of the church in Rome, the capital of the Roman Empire. “To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.” (1:7).

No one questions that the apostle Paul wrote Romans. Like his namesake, Israel’s first king (Saul was Paul’s Hebrew name; Paul his Greek name), Paul was from the tribe of Benjamin (Phil. 3:5). As we have previously noted, he was also a Roman citizen (Acts 16:37; 22:25). Paul was born about the time of Christ’s birth, in Tarsus (Acts 9:11), an important city (Acts 21:39) in the Roman province of Cilicia, located in Asia Minor (modern Turkey). He spent much of his early life in Jerusalem as a student of the celebrated rabbi Gamaliel (Acts 22:3). Like his father before him, Paul was a Pharisee (Acts 23:6), a member of the strictest Jewish sect (cf. Phil. 3:5).

When converted while on his way to Damascus (c. A.D. 33–34) to arrest Christians in that city, Saul/Paul immediately began proclaiming the gospel message (Acts 9:20). After narrowly escaping from Damascus with his life (Acts 9:23–25; 2 Cor. 11:32–33), Paul spent three years in Nabatean Arabia, south and east of the Dead Sea (Gal. 1:17–18). During that time, he received much of his doctrine as direct revelation from the Lord (Gal. 1:11–12).

Arguably, Paul was responsible for the spread of Christianity throughout the Roman Empire. He made three missionary journeys through much of the Mediterranean world, tirelessly preaching the gospel he had once sought to destroy (Acts 26:9). After he returned to Jerusalem bearing an offering for the needy in the church there, he was falsely accused by some Jews (Acts 21:27–29), savagely beaten by an angry mob (Acts 21:30–31), and arrested by the Romans.

Though two Roman governors, Felix and Festus, as well as Herod Agrippa, did not find him guilty of any crime, pressure from the Jewish leaders kept Paul in Roman custody. After two years, the apostle exercised his right as a Roman citizen and appealed his case to Caesar. After a harrowing trip (Acts 27–28), including a violent, two-week storm at sea that culminated in a shipwreck, Paul reached Rome. Eventually released for a brief period of ministry, Paul was arrested again and suffered martyrdom at Rome in A.D. 65–67 (cf. 2 Tim. 4:6).

Though physically unimpressive (cf. 2 Cor. 10:10; Gal. 4:14), Paul possessed an inner strength through the Holy Spirit’s power (Phil. 4:13). The grace of God proved sufficient to provide for his every need (2 Cor. 12:9–10), enabling this noble servant of Christ to successfully finish his spiritual race (2 Tim. 4:7).

Paul wrote Romans from Corinth, as the references to Phoebe (Rom. 16:1, Cenchreae was Corinth’s port), Gaius (Rom. 16:23), and Erastus (Rom. 16:23)—all of whom were associated with Corinth—indicate. The apostle wrote the letter toward the close of his third missionary journey (most likely in A.D. 56), as he prepared to leave for Israel with an offering for the poor believers in the Jerusalem church (Rom. 15:25). Phoebe was given the great responsibility of delivering this letter to the Roman believers (16:1–2).

More to come.

Soli deo Gloria!

⁷ “On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight. ⁸ There were many lamps in the upper room where we were gathered. ⁹ And a young man named Eutychus, sitting at the window, sank into a deep sleep as Paul talked still longer. And being overcome by sleep, he fell down from the third story and was taken up dead. ¹⁰ But Paul went down and bent over him, and taking him in his arms, said, “Do not be alarmed, for his life is in him.” ¹¹ And when Paul had gone up and had broken bread and eaten, he conversed with them a long while, until daybreak, and so departed. ¹² And they took the youth away alive, and were not a little comforted.” (Acts 20:7-12)

As Paul preached to the believers in Troas, a young man named Eutychus, who was sitting at the window in the meeting room, sank into a deep sleep during Paul’s message. Remember, it was midnight and the apostle had preached for some time.

Aside from any stereotypical comments about preachers putting people to sleep during their messages, there may have been another reason for Eutychus’ slumber. Luke mentioned that there were many lamps in the upper room where the believers gathered. This is not surprising, given that that oil lamps were the primary source of lighting rooms at night during the first century. However, the lamps gave off fumes and these fumes may have contributed to Eutychus’ falling asleep.

Dr. John Walvoord writes that, “The presence of many lamps would contribute to a soporific, or sleep inducing, atmosphere because the lamps consumed oxygen. Probably crowded conditions exacerbated the condition.”

Luke states that, “And being overcome by sleep, he fell down from the third story and was taken up dead.” Even today in the Middle East, it was normal for large meeting rooms to be on the top floor of buildings. Large groups would normally meet in the upper stories because the lower stories had smaller rooms in order for the walls to bear the weight of the upper stories.

Eutychus died from his fall. However, Paul went down to where the body was and taking him into his arms said, ““Do not be alarmed, for his life is in him.” The text goes on to say, “And when Paul had gone up and had broken bread and eaten, he conversed with them a long while, until daybreak, and so departed. And they took the youth away alive, and were not a little comforted.”

The gathering continued until daybreak. Whereupon, Paul and his companions departed. Eutychus was alive and the church was greatly encouraged and comforted by the miracle. More than likely, following the events of the evening, neither was anyone sleepy.

It was at this time that scholars believe that the Apostle Paul wrote his magnum opus: the Epistle to the Romans. When next we meet we will examine this rich doctrinal epistle.

Soli deo Gloria!

⁷ “On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight. ⁸ There were many lamps in the upper room where we were gathered. ⁹ And a young man named Eutychus, sitting at the window, sank into a deep sleep as Paul talked still longer. And being overcome by sleep, he fell down from the third story and was taken up dead. ¹⁰ But Paul went down and bent over him, and taking him in his arms, said, “Do not be alarmed, for his life is in him.” ¹¹ And when Paul had gone up and had broken bread and eaten, he conversed with them a long while, until daybreak, and so departed. ¹² And they took the youth away alive, and were not a little comforted.” (Acts 20:7-12)

We continue Luke’s narrative when Paul, Luke and the other companions (Acts 20:4-5) ministered in the city of Troas while they journeyed back to Jerusalem. Noticing the personal pronouns Luke used, it is clear that he was with the apostle on this return journey.  

It was the Lord’s Day, Sunday, or the first day of the week. The believers in Christ gathered together for worship and the observance of Communion. Along with the remembrance of Jesus’ sacrificial death as a central element of worship, Paul preached and taught from God’s Word. Paul intended to depart from Troas on the following day, but he continued his preaching and teaching until midnight.

Dr. John MacArthur writes, “It should be noted that Sunday was when the church gathered for worship, because it was the day of Christ’s resurrection. Cf. Matt. 28:1; Mark 16:2, 9; Luke 24:1; John 20:1, 19; 1 Cor. 16:2. The writings of the early church Fathers confirm that the church continued to meet on Sunday after the close of the NT period. Scripture does not require Christians to observe the Saturday Sabbath: 1) the Sabbath was the sign of the Mosaic Covenant (Ex. 31:16–17; Neh. 9:14; Ezek. 20:12), whereas Christians are under the New Covenant (2 Cor. 3; Heb. 8); 2) there is no NT command to keep the Sabbath; 3) the first command to keep the Sabbath was not until the time of Moses (Ex. 20:8); 4) the Jerusalem Council (Acts 15) did not order Gentile believers to keep the Sabbath; 5) Paul never cautioned Christians about breaking the Sabbath; and 6) the NT explicitly teaches that Sabbath keeping was not a requirement (Rom. 14:5; Gal. 4:10–11; Col. 2:16–17).”

What occurred during this worship service was unique. It did not happen every time the church met but it did occur at this occasion. We will examine what exactly happened when next we meet.

The responsibilities of the church have not changed in 2,000 years. When believers gather for corporate worship, two of the most crucial elements of the worship service is to be the observance of the Lord’s Supper and the preaching and teaching of God’s Word.

Soli deo Gloria!

Grieved by the Corinthians’ lack of loyalty to defend him, seeking to spare them further reproof (cf. 1:23), and perhaps hoping time would bring them to their senses, Paul returned to Ephesus. From Ephesus, Paul wrote what is known as the “severe letter” (2:4) and sent it with Titus to Corinth (7:5–16).

Leaving Ephesus after the riot sparked by Demetrius (Acts 19:23–20:1), Paul went to Troas to meet Titus (2 Cor. 2:12–13). But Paul was so anxious for news of how the Corinthians had responded to the “severe letter” that he could not minister there though the Lord had opened the door (2:12; cf. 7:5). So he left for Macedonia to look for Titus (2:13). To Paul’s immense relief and joy, Titus met him with the news that the majority of the Corinthians had repented of their rebellion against Paul (7:7).

Paul was wise enough to know that some rebellious attitudes still smoldered under the surface, and could surface again, Paul wrote (possibly from Philippi, cf. 11:9 with Phil. 4:15; also, some early manuscripts list Philippi as the place of writing) 2 Corinthians. In this letter, though the apostle expressed his relief and joy at their repentance (2 Cor. 7:8–16), his main concern was to defend his apostleship (chs. 1–7), exhort the Corinthians to resume preparations for the collection for the poor at Jerusalem (chs. 8–9), and confront the false apostles head on (chs. 10–13). He then went to Corinth, as he had written (12:14; 13:1–2). The Corinthians’ participation in the Jerusalem offering (Rom. 15:26) implies that Paul’s third visit to that church was successful.

2 Corinthians contains several important theological themes. One of those themes is Paul’s teaching regarding the Trinity.

2 Corinthians portrays God the Father as a merciful comforter (1:3; 7:6), the Creator (4:6), the One who raised Jesus from the dead (4:14; cf. 13:4) and who will also raise believers (1:9).

The epistle also describes Jesus Christ as the One who suffered (1:5), who fulfilled God’s promises (1:20), who was the proclaimed Lord (4:5), who manifested God’s glory (4:6), and the One who in his incarnation became poor for believers (8:9; cf. Phil. 2:5–8).

The letter also depicts the Holy Spirit as God (2 Cor. 3:17–18) and the guarantee of believers’ salvation (1:22; 5:5).

2 Corinthians teaches that Satan is the “god of this world” (4:4; cf. 1 John 5:19), a deceiver (2 Cor. 11:14), and the leader of human and angelic deceivers (11:15).

The theme of the end times includes both the believer’s glorification (4:16–5:8) and his judgment (5:10).

The glorious truth of God’s sovereignty in salvation is the theme of 5:14–21, while 7:9–10 sets forth man’s response to God’s offer of salvation—genuine repentance. 

2 Corinthians also pre­sents the clearest, most concise summary of the substitutionary atonement of Christ to be found anywhere in Scripture (5:21; cf. Isa. 53) and defines the mission of the church to proclaim reconciliation (2 Cor. 5:18–20). Additionally, the nature of the New Covenant receives its fullest exposition along with the book of Hebrews (3:6–16).

The main challenge confronting the interpreter is the relationship of chs. 10–13 to chs. 1–9. The identity of Paul’s opponents at Corinth has produced various interpretations, as has the identity of the brother who accompanied Titus to Corinth (8:18, 22). Whether the offender mentioned in 2:5–8 is the incestuous man of 1 Cor. 5 is also uncertain. It is difficult to explain Paul’s vision (2 Cor. 12:1–5) and to identify specifically his “thorn in the flesh,” the “messenger of Satan [sent] to harass [him]” (12:7).

Take the opportunity to read 2 Corinthians in light of our brief survey.

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 One: The Holy Scriptures. Part 4.

6. The whole counsel of God, concerning all things necessary for his own glory, man’s salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.^a Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word;^b and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.^c

a. Gal 1:8-9; 2 Thes 2:2; 2 Tim 3:15-17. • b. John 6:45; 1 Cor 2:9-12. • c. 1 Cor 11:13-14; 14:26, 40.

7. All things in Scripture are not alike plain in themselves, nor alike clear unto all;^a yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.^b

a. 2 Pet 3:16. • b. Psa 119:105, 130.

Soli deo Gloria!

The authorship of 2 Corinthians by the Apostle Paul is without question Extra-biblical sources indicate that July, A.D. 51 is the most likely date for the beginning of Gallio’s proconsulship (cf. Acts 18:12). Paul’s trial before him at Corinth (Acts 18:12–17) probably took place shortly after Gallio assumed office.

Leaving Corinth (probably in A.D. 52), Paul sailed for Syria (Acts 18:18), thus concluding his second missionary journey. Returning to Ephesus on his third missionary journey (probably in A.D. 52), Paul ministered there for about two and one-half years (Acts 19:8, 10). The apostle wrote 1 Corinthians from Ephesus toward the close of that period (1 Cor. 16:8), most likely in A.D. 55. Since Paul planned to stay in Ephesus until the following spring (cf. the reference to Pentecost in 1 Cor. 16:8), and 2 Corinthians was written after he left Ephesus. Therefore, the most likely date for 2 Corinthians is late A.D. 55 or very early A.D. 56.

As we previously noted in our survey of I Corinthians, Paul’s relationship with the city of Corinth began on his second missionary journey (Acts 18:1–18), when he spent 18 months (Acts 18:11) ministering there. After leaving Corinth, Paul heard of immorality in the Corinthian church and wrote a letter (since lost) to confront that sin, referred to in 1 Cor. 5:9. During his ministry in Ephesus, he received further reports of trouble in the Corinthian church in the form of divisions among them (1 Cor. 1:11). In addition, the Corinthians wrote Paul a letter (1 Cor. 7:1) asking for clarification of some issues. Paul responded by writing the letter known as 1 Corinthians. Planning to remain at Ephesus a little longer (1 Cor. 16:8–9), Paul sent Timothy to Corinth (1 Cor. 4:17; 16:10–11). Disturbing news reached the apostle (possibly from Timothy) of further difficulties at Corinth, including the arrival of self-styled false apostles (2 Cor. 11:13).

To create the platform to teach their false gospel, the false apostles began assaulting Paul’s character. They had to convince the people to turn from Paul to them if they were to succeed in preaching demon doctrine. Temporarily abandoning the work at Ephesus, Paul went immediately to Corinth. The visit (known as the “painful visit,” 2:1) was not a successful one from Paul’s perspective; someone in the Corinthian church (possibly one of the false apostles) even openly insulted him (2:5–8, 10; 7:12).

More to follow in our brief survey of 2 Corinthians.

Soli deo Gloria!