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^14 “Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, ¹⁵ and deliver all those who through fear of death were subject to lifelong slavery. ¹⁶ For surely it is not angels that he helps, but he helps the offspring of Abraham. ¹⁷ Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. ¹⁸ For because he himself has suffered when tempted, he is able to help those who are being tempted.” (Hebrews 2:14–18)

Today is Christmas Eve and I share with you from God’s Word a text which is not always immediately associated with the Incarnation of the Lord Jesus Christ. That is an unfortunate reality because Hebrews 2:14-18 has much to say when answering the question, “Why the God/Man?”

In the midst of an extended section on the person and work of Jesus Christ, the writer of the Book of Hebrews provides us two answers to today’s topical question. First, Jesus Christ is the God/Man so He could deliver sinners from the consequences, or penalty, of their sin. Secondly, He is the God/Man so He can help believers overcome their ongoing struggle with the power of sin. In other words, the first reason Jesus Christ came to earth involves the unbeliever’s justification. The second reason involves the believer’s sanctification.

Both reasons are established upon the core truth of the substitutionary atonement of Jesus Christ on the cross. Today, we examine the first reason Jesus Christ became the God/Man.

First, Jesus Christ is the God/Man so He could deliver sinners from the consequences and penalty of their sin. Hebrews 2:14-15 says, “^14 “Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, ¹⁵ and deliver all those who through fear of death were subject to lifelong slavery.”

It is because of the substitutionary atonement which Jesus Christ alone provided on the cross that He is ready, willing and able to deliver all those who through the fear of death (physical, spiritual and eternal) were subject to a lifelong slavery. How is the unbelieving sinner in spiritual slavery? The word “deliver” (ἀπαλλάσσω; apallasso) means to set free.

First, sinners are debtors before God. The sinner has incurred a spiritual debt which cannot be paid, aside from an eternity in Hell (Matthew 6:12; 18:21-35). As a result of our sin, we owe our Creator. We are debtors who are under obligation to repay the Lord, to make restitution for our attempts to steal or lessen His glory by sinning against Him. God has set the sinner free from their debt.

Second, sinners are guilty before God. Sinners are guilty before God because the crimes of their sin. Everyone has sinned and fallen short of the glory of God (Romans 3:9-20; 23). God has set the sinner free from their guilt.

Thirdly, sinners are enemies of God (Romans 5:8-10; Ephesians 2:1-3). There is an enmity between the sinner and God. God has set the sinner free from estrangement with God.

The only way for Jesus’ substitutionary atonement to be applied to sinner’s eternal soul is by faith alone in the person and work of Jesus Christ alone (Romans 3:21-26; Ephesians 2:4-9). Faith is the sole instrument by which God justifies the sinner on the basis of Jesus Christ’s virgin birth, sinless life, substitutionary death and bodily resurrection (I Corinthians 15:1-10).

Dr. R. C. Sproul writes, “Our sin is a crime against God.  Our sin incurs a debt. We owe God something for disobeying His Law. It is cosmic treason asserting that God’s authority really belongs to us. Moreover, our sin destroys the relationship between man and God. There is enmity between the Creator and His creation. God would be perfectly just to leave us in our sin and punish us eternally in hell. But God is gracious, desiring out of His great love and mercy to save some of us. So, in order to show mercy to us without compromising His justice, the Father sent His Son so that in Him our crime would be punished, our debt paid, and our relationship restored. At the Cross, God satisfied His justice and demonstrated His mercy.”

That is why Jesus is God Incarnate. That is why the God/Man. Merry Christmas.

Soli deo Gloria!!

Both letters to Thessalonica have been referred to as “the eschatological epistles.” Eschatology is the doctrine of last things or the end times. This refers to the return of the Lord Jesus Christ to earth in power, might and glory.

However, in light of their more extensive focus upon the church, the two epistles would better be categorized as the church epistles. Five major themes are woven together in 1 Thessalonians: (1) an apologetic of defense theme for the Gospel with the historical relationship between The Book of Acts and 1 Thessalonians; (2) an ecclesiastical theme with the characteristics of a healthy, growing church; (3) a pastoral theme with the example of biblical shepherding activities and attitudes; (4) an eschatological theme with the focus on future events as the church’s hope; and 5) a missionary theme with the emphasis on the proclamation of the gospel and church planting.

It is clearly evident that churches do not need current church growth philosophies and strategies. Rather, churches and church leadership must adhere to the biblical truth found in I Thessalonians.

The major interpretive challenges in I Thessalonians primarily regard the sections that are eschatological in nature: (1) the coming wrath of God (1:10; 5:9); (2) Jesus Christ’s return (2:19; 3:13; 4:15; 5:23); (3) the rapture of the church (4:13–18); and (4) the meaning and time of the Day of the Lord (5:1–11).

Take the opportunity today to read and meditate upon the Epistle of I Thessalonians. Merry Christmas.

Soli deo Gloria!

Thessalonica (modern Salonica) lies near the ancient site of Therma on the Thermaic Gulf at the northern reaches of the Aegean Sea. This city became the capital of Macedonia (c. 168 B.C.) and enjoyed the status of a “free city,” which was ruled by its own citizens (Acts 17:6) under the Roman Empire.

The city was located on the main east-west highway, Via Egnatia, and served as the hub of political and commercial activity in Macedonia. It became known as “the mother of all Macedonia.” The population in Paul’s day reached 200,000 people. It would be comparable in population to the city of Fort Wayne, Indiana.

Paul had originally traveled 100 miles from Philippi via Amphipolis and Apollonia to Thessalonica on his second missionary journey (A.D. 50; Acts 16:1–18:22). As his custom was upon arrival, he went to the synagogue in which to teach the local Jews the gospel (Acts 17:1–2).

He spoke with them from the OT concerning Christ’s death and resurrection in order to prove that Jesus of Nazareth was truly the promised Messiah (Acts 17:2–3). Some Jews believed and soon after, Hellenistic proselytes and some wealthy women of the community were also converted (Acts 17:4). Among these converts there was Jason (Acts 17:5), Gaius (Acts 19:29), Aristarchus (Acts 20:4), and Segundus (Acts 20:4).

Because of their effective ministry, the unbelieving Jews had Paul’s team evicted from the city (Acts 17:5–9),. So, they went south to evangelize Berea (Acts 17:10). There, Paul had a similar experience to Thessalonica with conversions followed by hostility. Therefore, the believers sent Paul away.

He then headed for Athens, while Silvanus and Timothy remained in Berea (Acts 17:11–14). They rejoined Paul in Athens (cf. Acts 17:15–16 with 1 Thess. 3:1), from which Timothy was later dispatched back to Thessalonica (3:2). Afterwards, Silas traveled from Athens to Philippi while Paul journeyed on alone to Corinth (Acts 18:1). It was after Timothy and Silvanus rejoined Paul in Corinth (Acts 18:5), that he wrote 1 Thessalonians in response to Timothy’s good report of the church.

Take the opportunity to read I Thessalonians 2 today. I particularly like I Thessalonians 2:1-4 and Paul’s unswerving commitment to the Gospel. “For you yourselves know, brothers, that our coming to you was not in vain. ² But though we had already suffered and been shamefully treated at Philippi, as you know, we had boldness in our God to declare to you the gospel of God in the midst of much conflict. ³ For our appeal does not spring from error or impurity or any attempt to deceive, ⁴ but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God who tests our hearts.”

My each of us, as followers of Christ continue to view the Gospel of god as a sacred trust.

Soli deo Gloria!  

“Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.” (1 Thessalonians 1:1)

While the Apostle Paul was in Corinth, he not only ministered to those within that Grecian city, but also took the opportunity, by the work of the Holy Spirit, to write his first letter to the church at Thessalonica. For the next several days, we will briefly look at the structure and the content of I Thessalonians.

In the Greek NT, 1 Thessalonians is listed literally as “To the Thessalonians.” This represents the Apostle Paul’s first letter to the church in the city of Thessalonica (cf. 1:1).

Paul identified himself twice as the author of this letter (1:1; 2:18). Silvanus (Silas) and Timothy (3:2, 6), Paul’s traveling companions on the second missionary journey when the church was founded (Acts 17:1–9), were also mentioned in Paul’s greeting (1 Thess. 1:1).

Although the apostle was the author, most of the first person plural pronouns (we, us, our) refer to him and his two companions. However, during Timothy’s visit back to Thessalonica, they refer only to Paul and Silvanus (3:1–2, 6). Paul’s epistles came with the full support of his companions.

Paul’s authorship is further supported by (1) the direct assertions of Paul’s authorship (1:1; 2:18); (2) the letter’s harmony with Paul’s travels in Acts 16–18; (3) the multitude of intimate details regarding Paul; and (4) the confirmation by multiple, early historical verifications beginning with Marcion’s canon in A.D. 140.

The first of Paul’s two letters written from Corinth to the church at Thessalonica is dated c. A.D. 51. This date has been archeologically verified by an inscription in the temple of Apollos at Delphi (near Corinth), which dates Gallio’s service as proconsul in Achaia to A.D. 51–52 (Acts 18:12–17). Since Paul’s letter to the churches of Galatia was probably written c. A.D. 49–50, this was his second Holy Spirit inspired epistle.

Take the opportunity today to read the first chapter of I Thessalonians. I Thessalonians 1:2-3 appeals to me as the kind of reputation I desire to have as a believer in Christ. “² We give thanks to God always for all of you, constantly mentioning you in our prayers, ³ remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ.”

Have a blessed day in the Lord. Merry Christmas.

Soli deo Gloria!  

In the December 2005 issue of Ligonier Ministries Tabletalk Magazine, which addressed the subject of The First Advent, author Starr Meade contributed an essay entitled A Woman Richly Blessed. Here is an excerpt from that article.

Imagine a contemporary teenage girl who becomes convinced, without a doubt, that God especially favors her. She knows God will bless her richly, beyond what any other woman ever has known. What does she expect that to mean? Surely God will provide romance for her, followed by a happily-ever-after marriage. There will be several healthy children, who will grow to successful adulthood and provide her with grandchildren someday. She will surely have all she needs of material possessions, and probably a little more — most likely, she’ll be able to do some traveling. Of course, since she is so favored by God, she will have the good health needed to enjoy all these things. Aren’t these the kinds of things we of the twenty-first century mean when we say, “We’ve been so blessed”?

What would our young lady think of God’s blessing if it caused heartache and misunderstanding with her fiancé and ended in a broken engagement? How much would she want to be especially favored by God if it required a long, arduous trip, on foot or on the uncomfortable back of a donkey, while pregnant with her first child? Would it seem that God was blessing her, when she lay in the straw on a barn’s floor, giving birth with the stench of manure strong in her nostrils? What if God’s blessing meant laying her first fragile little baby in a cow’s feeding trough because that was the best she had?

When this young woman, eager to go home and show her newborn to her family, found herself fleeing to a foreign country instead, her heart in her throat with fear for her baby because soldiers were on the way to kill Him, would she feel particularly blessed? Would she still want God’s favor if she knew that, because of it, she would feel a mother’s anxiety when public opinion turned against her adult child? How desirable would she find God’s blessing when it included a night filled with the crowd’s screams for the death of her son? How can a mother enjoy God’s favor as she watches her child slowly being tortured to death?

It is the time of Roman rule. An angel comes to a Jewish teenager and assures her that she is richly blessed. He does not mean that she will be happy, healthy, and rich, nor does the girl seem to expect that. We have no record of her ever complaining or protesting her lot as she wended her painful way through all the experiences mentioned above. What, then? If God’s blessing and favor don’t guarantee happiness and peace, what do they give? What does the angel (and later Elizabeth) mean by calling Mary blessed? God has planned for Mary a chance to serve. He has designed for her an enormous role in His plan to redeem a people for Himself. He is about to give the Savior He has been promising since the Garden of Eden, and Mary is part of His plan. “Do not be afraid, Mary,” the angel tells her. “You have found favor with God” (Luke 1:30 NASB). She is to be an instrument in God’s hand as He accomplishes the world’s salvation, like Noah, who “found favor in the eyes of the Lord” and whom God also used when He saved the world (Gen. 6:8 NASB).

So Mary’s blessedness will not be in experiencing peace and prosperity, but in having a chance to serve, a chance to die. Her willingness to die to self will make a way for the Messiah to die for the salvation of His people. She doesn’t know that yet, of course. She knows only that she, a virgin, will have a son whom she’ll name “Jehovah Saves” and who will rule forever. She is sure of these things and herein lies the other component of her blessedness. “Blessed is she,” her cousin Elizabeth greets her, “who believed that there would be a fulfillment of what had been spoken to her by the Lord” (Luke 1:45 NASB). How can she have a baby when she has never been with a man? Yet God has said it will be, so it will. How can her son rule on the throne of David and that without end? The Romans rule Israel as they rule all the world, with a grip of iron. A king on David’s throne is impossible. Yet God has said it will be, so it will.

It must be that Mary has a great vision of the greatness of God. This is how she can accept a role that is sure to cost her something — and how she can go on in faithfulness as she learns just how great is that cost. This is how she can trust God to do what He has said when she can see no possible way. This is how she can find blessing in serving and in suffering. She is content, based on what she knows of God, to let Him be God. She does not need to know how or why; she knows Him. She can trust Him to do the impossible. She can trust Him while she suffers, while their son suffers. She is content to serve, to suffer, to trust while He works through her to accomplish His will.

May each of us be content to serve, to suffer and to trust the Lord while He works through us to accomplish His will. Have a blessed Lord’s Day on this Fourth Sunday of Advent, 2020.

Soli deo Gloria!

“After this Paul left Athens and went to Corinth” (Acts 18:1).

When Paul left the City of Athens, he ventured alone to the Greek City of Corinth. Corinth was located due west of Athens and had a population of approximately 200,000 people. The city straddled a narrow strip of land between two harbors. It was a major hub for trade alone the Mediterranean coast.

Dr. R. C. Sproul writes, “Since 27 B.C., this city had been the capital of the Roman province of Achaia. It was 50 miles (80 km) southwest of Athens, near the isthmus that joins Attica and Peloponnesus. Corinth was large and prosperous in the eight to sixth centuries B.C. but it declined. It became a Roman colony in 44 B.C.”

Corinth’s population included Greeks, freedmen from Italy, veterans of the Roman army, businessmen, government officials, people from the Near East, Jews and slaves. The city was thoroughly pagan and immoral. The city was filled with pagan temples. If the Apostle Paul was grieved by the idolatry he saw in Athens, he would be even more so when he arrived in Corinth. It was while Paul was in Corinth that he wrote the epistle we know as I Thessalonians.

Dr. John MacArthur explains that, “Because of their effective ministry, the Jews had Paul’s team evicted from the city (Acts 17:5–9), so they went south to evangelize Berea (Acts 17:10). There Paul had a similar experience to Thessalonica with conversions followed by hostility, so the believers sent Paul away. He headed for Athens, while Silvanus and Timothy remained in Berea (Acts 17:11–14). They rejoined Paul in Athens (cf. Acts 17:15–16 with 1 Thess. 3:1), from which Timothy was later dispatched back to Thessalonica (I Thess. 3:2). Apparently, Silas afterwards traveled from Athens to Philippi while Paul journeyed on alone to Corinth (Acts 18:1). It was after Timothy and Silvanus rejoined Paul in Corinth (Acts 18:5), that he wrote 1 Thessalonians in response to Timothy’s good report of the church.”

We will table our exegetical study of the life and ministry of the Apostle Paul from the Book of Acts, in order to introduce and summarize Paul’s first epistle (letter) to the church in Thessalonica.

Soli deo Gloria!      

³² Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.” ³³ So Paul went out from their midst. ³⁴ But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.” (Acts 17:32–34)

The Gospel of Jesus Christ always, always solicits a reaction. The response may be negative, positive, or an ambivalent in-between, but the Gospel always solicits a reaction. What is true now was true in biblical history. There were three reactions by the Greek philosophers and the Athenian citizens who heard the apostle preach concerning the One, True God of the Bible and the person and work of Jesus Christ. What were those three reactions?

First, there were those who mocked the message: “Now when they heard of the resurrection of the dead, some mocked.” The Greek word for mocked (χλευάζω; chleuazo) means to jeer, to joke at something, or to make jest or fun of. The grammar indicates that this mocking was done continually, personally and actively by many people. 

The second reaction to the Apostle Paul’s message is what I refer to as “deferred interest.” To defer something, or someone, is to postpone, reschedule, adjourn or suspend. Interest means to pay attention, to notice something, to be curious, and aware.

The third reaction was repentance and belief. Some of the people joined Paul. The word “joined” (κολλάω; kallao) means united. The verb is in the passive voice though. Therefore the literal meaning is “But some men were joined to him.”

The moment when these men were united in faith with Paul was a work of God upon their souls and not a human work of their own doing.

Luke lists some of the notable Greeks, who placed their God given trust, dependence, commitment and worship of Jesus Christ. These people included were Dionysius the Areopagite and a woman named Damaris and others with them. Dionysius was a member of the city’s ruling council. He would have been a person of great notoriety in Athens.

Dr. R. C. Sproul writes, “In this passage we see three frequent reactions to the Gospel: ridicule (Jude 17-18), intellectual interest (2 Timothy 3:1-7), and acceptance. The very real harvest the Gospel reaped in pagan, hard-hearted Athens should reassure us that it can penetrate hearts anywhere.”

The reason the Gospel penetrates the hearts of fallen sinners is not because of stirring oratory and motivational, and dramatic speakers. Rather, it is because of the Holy Spirit’s work in the soul of the sinner through the preaching of the Gospel (I Corinthians 3:5-9).

Soli deo Gloria!

³² Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.” ³³ So Paul went out from their midst. ³⁴ But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.” (Acts 17:32–34)

The Gospel of Jesus Christ always, always solicits a reaction. The response may be negative, positive, or an ambivalent in-between, but the Gospel always solicits a reaction.

What is true now was true in biblical history. Take Paul’s message at the Areopagus for example. There were three reactions by the Greek philosophers and the Athenian citizens who heard the apostle preach concerning the One, True God of the Bible and the person and work of Jesus Christ. What were those three reactions?

First, there were those who mocked the message: “Now when they heard of the resurrection of the dead, some mocked.” The Greek word for mocked (χλευάζω; chleuazo) means to jeer, to joke at something, or to make jest or fun of. The grammar indicates that this mocking was done continually, personally and actively by many people.  

The second reaction to the Apostle Paul’s message is what I refer to as “deferred interest.” To defer something, or someone, is to postpone, reschedule, adjourn or suspend. Interest means to pay attention, to notice something, to be curious, and aware.

There were others within the Athenian audience who did not mock Paul’s teaching concerning the resurrection of Jesus Christ. Rather, they were interested but only superficially. They were curious but decided to table the discussion for a later day.

Have you encountered people like that when you share the Gospel? They are respectfully attentive and seem to be generally interested. However, that is as far as it goes. They promise to discuss the person and work of Jesus Christ with you at a later date but that appointment never arrives. They are respectful, but this never leads to repentance.

Pray for a future opportunity to share your faith with someone you either work with, go to school with, or live nearby. Pray that the Holy Spirit will genuinely open their heart to the truth of the Gospel.

Soli deo Gloria!

³² Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.” ³³ So Paul went out from their midst. ³⁴ But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.” (Acts 17:32–34)

The Gospel of Jesus Christ always, always solicits a reaction. The response may be negative, positive, or an ambivalent in-between, but the Gospel always solicits a reaction.

What is true now was true in biblical history. Take Paul’s message at the Areopagus for example. There were three reactions by the Greek philosophers and the Athenian citizens who heard the apostle preach concerning the One, True God of the Bible and the person and work of Jesus Christ. What were those three reactions?

First, there were those who mocked the message: “Now when they heard of the resurrection of the dead, some mocked.” The Greek word for mocked (χλευάζω; chleuazo) means to jeer, to joke at something, or to make jest or fun of. The grammar indicates that this mocking was done continually, personally and actively by many people.  

Dr. Simon Kistemaker writes that, “Plato and other Greek thinkers had developed a doctrine of the soul’s immortality. They reasoned that the soul migrated to another place, but that death terminated man’s physical existence. Indeed, to the Greek’s way of thinking, spirit was good and matter evil, and the soul was said to dwell in the prison house of the body, receiving its liberation only at death. Given such a view, it is not hard to see why a Greek would struggle to understand why a soul returning to reanimate a body could be a good thing.”

Therefore, many in the audience that day completely rejected the Apostle Paul’s proclamation of the Resurrection. In effect, they rejected the only source of eternal life, which gives the individual soul’s immortal joy. That source of joy is found only in the person and work of Jesus Christ.

Do you know anyone who mocks the Gospel of Jesus Christ? I do. Please, do not hold them in derision but continually pray for them and your efforts, and my own, to share and show the truth of the Gospel and new life in Christ.

Soli deo Gloria!

³² Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.” ³³ So Paul went out from their midst. ³⁴ But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.” (Acts 17:32–34)

The Gospel of Jesus Christ always, always solicits a reaction. The response may be negative, positive, or an ambivalent in-between, but the Gospel always solicits a reaction.

What is true now was true in biblical history. Take Paul’s message at the Areopagus for example. There were three reactions by the Greek philosophers and the Athenian citizens who heard the apostle preach concerning the One, True God of the Bible and the person and work of Jesus Christ. What were those three reactions?

First, there were those who mocked the message: “Now when they heard of the resurrection of the dead, some mocked.” The Greek word for mocked (χλευάζω; chleuazo) means to jeer, to joke at something, or to make jest or fun of. The grammar indicates that this mocking was done continually, personally and actively by many people.  

Dr. Simon Kistemaker writes that, “Plato and other Greek thinkers had developed a doctrine of the soul’s immortality. They reasoned that the soul migrated to another place, but that death terminated man’s physical existence. Indeed, to the Greek’s way of thinking, spirit was good and matter evil, and the soul was said to dwell in the prison house of the body, receiving its liberation only at death. Given such a view, it is not hard to see why a Greek would struggle to understand why a soul returning to reanimate a body could be a good thing.”

Therefore, many in the audience that day completely rejected the Apostle Paul’s proclamation of the Resurrection. In effect, they rejected the only source of eternal life, which gives the individual soul’s immortal joy. That source of joy is found only in the person and work of Jesus Christ.

Do you know anyone who mocks the Gospel of Jesus Christ? I do. Please, do not hold them in derision but continually pray for them and your efforts, and my own, to share and show the truth of the Gospel and new life in Christ.

Soli deo Gloria!