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January 5, 2020January 2, 2020

The Belgic Confession: LORD’S DAY 1, 2020.

Welcome to the first Sunday of 2020. On each Lord’s Day this year, we will reproduce devotional articles taken from The Belgic Confession. The Belgic Confession, written in 1561, owes its origin to the need for a clear and comprehensive statement of Reformed Theology during the time of the Spanish inquisition in the Lowlands. Guido de Brès, its primary author, was pleading for understanding and toleration from King Philip II of Spain who was determined to root out all Protestant factions in his jurisdiction. Hence, this confession takes pains to point out the continuity of Reformed Theology with that of the ancient Christian creeds.

The oldest of the doctrinal standards of the Christian Reformed Church and the Reformed Church in America is the Confession of Faith, popularly known as the Belgic Confession, following the seventeenth-century Latin designation “Confessio Belgica.” “Belgica” referred to the whole of the Netherlands, both north and south, which today is divided into the Netherlands and Belgium. The confession’s chief author was Guido de Brès, a preacher of the Reformed churches of the Netherlands, who died a martyr to the faith in the year 1567.

During the sixteenth century the churches in this country were exposed to terrible persecution by the Roman Catholic government. To protest against this cruel oppression, and to prove to the persecutors that the adherents of the Reformed faith were not rebels, as was laid to their charge, but law-abiding citizens who professed the true Christian doctrine according to the Holy Scriptures, de Brès prepared this confession in the year 1561. In the following year a copy was sent to King Philip II, together with an address in which the petitioners declared that they were ready to obey the government in all lawful things, but that they would “offer their backs to stripes, their tongues to knives, their mouths to gags, and their whole bodies to the fire,” rather than deny the truth expressed in this confession.

Along with The Heidelberg Catechism and the Canons of Dort, The Belgic Confession comprise what is collectively referred to as the Thee Forms of Unity. Article #1 of the Belgic Confession is as follows.

Article 1: The Only God. “We all believe in our hearts and confess with our mouths
that there is a single and simple spiritual being, whom we call God—eternal, incomprehensible, invisible, unchangeable, infinite, almighty; completely wise,
just, and good, and the overflowing source of all good.”

Isaiah 45:5-7 says, “I am the Lord, and there is no other, besides me there is no God; I equip you, though you do not know me, ⁶that 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. ⁷I form light and create darkness; I make well-being and create calamity; I am the Lord, who does all these things.”

Soli deo Gloria!

January 4, 2020January 3, 2020

2 Peter: Peter’s Salutation.

^“May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.” (2 Peter 1:2)

Peter greeted the recipients of his letter with a standard first century greeting by a Christian to other Christians. It is similar in many ways to the salutations written by the Apostle Paul.

Grace (χάρις; charis) is one of the most familiar words in the New Testament. It occurs well over 100 times in the combined writings of Paul, Peter, James, John, Jude and the writer of Hebrews. It means unmerited favor, kindness and good will.

Peace (εἰρήνη; eirene) means freedom from anxiety and inner turmoil. Notice that whenever this standard greeting is given in the New Testament, grace always precedes peace. The reason is clear: you cannot have peace unless God has bestowed upon you His grace.

The word multiplied (πληθύνω; plethyno) means to grow and to increase greatly. Peter wanted the grace and peace of God to not be stagnant among these believers in Christ but rather to grow in abundance. The source of this abundant growth, of not only grace but also peace, would be God.

The reason for this growth of grace and peace would be the believers’ knowledge of God and of Jesus Christ our Lord. The word knowledge (ἐπίγνωσις; epignosis) means to possess a comprehensive and competent knowledge of an object. The object in view is not only God the Father but also God the Son, Jesus Christ.

Peter’s use of the designation Jesus our Lord refers to Jesus’ deity. Peter is affirming the divinity of Jesus Christ.

Dr. John MacArthur writes that, “This is a strengthened form of “knowledge” implying a larger, more thorough, and intimate knowledge. The Christian’s precious faith is built on knowing the truth about God (cf. v. 3). Christianity is not a mystical religion, but is based in objective, historical, revealed, rational truth from God and intended to be understood and believed. The deeper and wider that knowledge of the Lord, the more “grace and peace” are multiplied.”

Do you know God in a personal and relational way? Do you know Him not only intellectually, but also emotionally and volitionally? Such knowledge is only available bgrace alone, through faith alone in the person and work of Jesus Christ alone.

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

Soli deo Gloria!

January 3, 2020December 27, 2019

2 Peter: Faith Alone!

“Simeon Peter, a servant and apostle of Jesus Christ. To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ:” (2 Peter 1:1)

2 Peter 2:1 forms ½ of Peter’s greeting to the believers in Christ to whom he is writing. The remaining portion of his salutation is found in 1:2.

Peter immediately identifies himself as the author of the epistle which bears his name. Immediately we notice the spelling of the name Simeon. The Greek text here reads “Simeon” (NRSV) rather than “Simon” Peter. This spelling of the name is less common but closer to the original Semitic form of the name than “Simon.” See Acts 15:14.

How does Peter introduce himself? He identifies himself as a servant and an apostle of Jesus Christ. The word servant (δοῦλος; doulos) means slave. Peter was subservient to and controlled by another. He also called himself an apostle (ἀπόστολος; apostolos) which means a special messenger. Both designations have their source and sole ownership in Jesus Christ. Peter is a slave and an apostle exclusively and solely belonging to Jesus Christ.

Peter not only identifies himself but also the recipients of his letter. He calls these believers in Jesus Christ “those who have obtained a faith of equal standing.” The word faith (πίστις; pistis) means to trust in, depend upon, commit to and worship Jesus Christ as Lord and Savior. The word obtained (λαγχάνω; lanchano) means to receive by divine will and favor. Peter is saying, much like the Apostle Paul in Ephesians 2:8-9, that the faith to believe in Christ is also a free gift of divine grace from God. The believer cannot even boast of his faith since it too is a divine gift.

Dr. John MacArthur explains that, “Obtained is an uncommon word often referring to obtaining something by lot (cf. Acts 1:17). It can mean attaining by divine will.” Here, Peter was emphasizing that salvation was not attained by personal effort, skill, or worthiness, but came purely from God’s grace. Peter is speaking of a subjective faith, i.e., the Christian’s power to believe for his salvation. Faith is the capacity to believe (Eph. 2:8–9). Even though faith and belief express the human side of salvation, God still must grant that faith. God initiates faith when the Holy Spirit awakens the dead soul in response to hearing the word of God (cf. Acts 11:21; Eph. 2:8; Phil. 1:2).”

The believer’s faith is the same as the apostle’s faith. There is no difference or distinction. The object of faith is the person and work of Jesus Christ. It results in the believer receiving the imputed righteousness (δικαιοσύνη; dikaiosyne) of Christ as the basis not only of their justification but also their redemption and reconciliation. The believer’s atonement is centered in the righteousness which belongs solely in Jesus Christ and Jesus Christ alone.

Dr. MacArthur further adds that, “So, not only do they (believers in Christ) have faith because God gives it to them, they are saved only because God imputes righteousness to them.” See Rom. 3:21-26; 4:1-5; 2 Cor. 5:21; Phil. 3:1–9).

By calling Jesus both God and Savior, Peter was declaring the divinity of Christ. He affirmed that Jesus Christ is God.

Have you arrived to the realization that your entire salvation is a gift of God’s sovereign grace and grace alone? If so, then take time today to reflect on this marvelous and magnificent truth. If you have not come to this realization, then I hope you will and have through this brief examination of 2 Peter 1:1.

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

Soli deo Gloria!

January 2, 2020January 1, 2020

2 Peter: Background, Setting and Themes.

“Simeon Peter, a servant and apostle of Jesus Christ” (2 Peter 1:1a).

What were the reasons for the Apostle Peter’s second epistle? What were his concerns which prompted the Holy Spirit to produce this second inerrant letter by one of Jesus’ most significant disciples?

Since Peter’s first letter, he had become increasingly concerned about false teachers who were infiltrating the churches in Asia Minor. Though these false teachers had already caused trouble, Peter expected that their heretical teachings and immoral lifestyles would result in more damage within the church. Therefore Peter, in a seemingly last will and testament (1:13–15), wrote to warn beloved believers in Christ about the doctrinal dangers they were encountering.

Dr. John MacArthur writes that,”Peter does not explicitly say where he was when he wrote this letter, as he does in 1 Peter (1 Pet. 5:13). But the consensus seems to be that Peter wrote this letter from prison in Rome, where he was facing imminent death. Shortly after this letter was written, Peter was martyred, according to reliable tradition, by being crucified upside down (John 21:18–19).

In his salutation, Peter says nothing about the recipients of this letter. But according to 2 Peter 3:1, Peter was writing another epistle to the same people to whom he wrote 1 Peter. In his first epistle, he explained that he was writing “to those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Pet. 1:1). These provinces were located in an area of Asia Minor, which is modern Turkey. The Christians to whom Peter wrote were mostly Gentiles facing persecution because of their faith. Now they were facing false teaching.

Therefore, 2 Peter was written for the purpose of exposing, hindering, and defeating the infiltration of false teachers into the church. Peter intended to instruct Christians how to defend themselves against these heretics and their deception. Along with the Epistle of Jude, 2 Peter is the most graphic and penetrating exposé of false teachers in Scripture.

The description of the false teachers is somewhat generic. Peter does not identify some specific false religion, cult, or system of teaching. In a general characterization of false teachers, he informs that they teach destructive heresies. They deny Christ and twist the Scriptures. They bring true faith into disrepute. They mock the second coming of Christ. But Peter was just as concerned to show the immoral character of these teachers as he was to expose their heretical teaching. Thus, he describes them in more detail than he describes their doctrines. Wickedness is not the product of sound doctrine, but of “destructive heresies” (2:1).

Peter also wanted to not only motivate his readers to continue to develop their Christian character (1:5–11), but also to persuade them of the divine character of the apostolic writings (1:12–21). At the end of the letter, he shares reasons for the delay in Christ’s second coming (3:1–13).

Another theme in 2 Peter is the importance of biblical knowledge. The word “knowledge” appears in some form 16 times in the epistle’s three chapters. It is not too much to say that Peter’s primary solution to false teaching is knowledge of true doctrine. It is said that the United States Treasury Department trains its agents to identify counterfeit currency by carefully studying genuine currency. The same principle applies regarding recognizing false doctrine.

Finally, 2 Peter includes a precise statement on the divine origin of Scripture (1:20–21), the future destruction of the world by fire (3:8–13); and the recognition of Paul’s letters as inspired and inerrant Scripture (3:15–16). In light of this, the challenge in the epistle is to rightly interpret 1:19–21, because of its far-reaching implications with regard to the nature and authenticity of Scripture. 2 Peter 1:19-21, along with 2 Tim. 3:15–17, is vital to a sound view of the Bible’s inspiration.

One of the challenging portions of 2 Peter is Peter’s remark that the Lord “bought” false teachers (2 Pet. 2:1). This presents an interpretive challenge with respect to the nature of the atonement. Then there is the question as to the identity of the angels who sinned (2:4). Many who believe that the saved can be lost again, use 2:18–22 as their proof text. That passage, directed at false teachers, must be clarified so as not to contradict a similar statement to believers in 1:4. Further, who does God not want to perish (3:9)? All of these matters will be treated in this study.

I am excited about beginning this examination of 2 Peter. I hope you are as well. When next we meet, we will examine 2 Peter 1:1.

Soli deo Gloria!

January 1, 2020December 31, 2019

2 Peter: An Introduction.

“Simeon Peter, a servant and apostle of Jesus Christ” (2 Peter 1:1a).

When hiswordtoday.org began in September 2017 at a friend’s suggestion, we began studying the Epistle of I Peter. Many of you were graciously kind in your comments and encouragements. You also specifically encouraged me to do a companion study in the Epistle of 2 Peter.

Therefore, as this New Year and new decade dawns, we begin our examination of the Apostle Peter’s second letter to believers in Christ. I trust that this study of 2 Peter will prove to be as great a blessing as our study in I Peter.

The Apostle Peter makes a clear claim for his authorship in 1:1. To differentiate it from Peter’s first epistle, it was given the Greek title “Petrou B,” or 2 Peter. Additionally, in 3:1 Peter refers to his first letter. In 1:14, Peter refers to the Lord’s prediction of his, the apostle’s, death (John 21:18–19). Additionally, in 1:16-18 he claims to have been at the transfiguration (Matt. 17:1–4).

The question about differences in Greek grammatical style between the two letters has been satisfactorily answered. Peter explained that he used a secretary (an amanuensis, Silvanus), in 1 Peter (cf. 1 Peter 5:12). In 2 Peter, Peter either used a different amanuensis or wrote the letter by himself.

Additionally, the differences in vocabulary between the two letters can also be explained by the differences in themes. 1 Peter was written to help suffering Christians. 2 Peter was written to expose false teachers.

There are also many similarities in the vocabulary of the two books. The salutation, “grace and peace be multiplied to you,” is essentially the same in each epistle. The Greek words rendered “precious,” “virtue,” “putting off,” and “eyewitness” in 2 Peter are used in both letters. Certain rather unusual words found in 2 Peter are also found in Peter’s speeches in the Acts of the Apostles. These include “obtained” or “was allotted” (1:1; Acts 1:17); “godliness” or “piety” (2 Pet. 1:3, 6–7; 3:11; Acts 3:12); and “wage” or “gain” or “reward” of wickedness or unrighteousness (2 Peter 2:13, 15; Acts 1:18). Both letters also refer to the same OT event (2 Peter 2:5; 1 Peter 3:18–20).

The differences in themes also explains why one letter teaches that the second coming is near, and one deals with its delay. 1 Peter, ministering especially to suffering Christians, focuses on the soon return of Christ as a means of encouraging the Christians. 2 Peter, dealing with scoffers, emphasizes the reasons why that imminent return of Christ has not yet occurred.

Dr. John MacArthur explains that, “No unusual, new, or false doctrines appear in 2 Peter. So, if 2 Peter were a forgery, it would be a forgery written by a fool for no reason at all. This is too much to believe. The conclusion to the question of authorship is that, when the writer introduced the letter and referred to himself as Peter, he was writing the truth.”

Nero died in A.D. 68, and tradition says Peter died in Nero’s persecution. 2 Peter may have been written just before his death (1:14; c. A.D. 67–68).

The background and setting for 2 Peter will be examined in our next blog. Until then, may you continue to grow in the grace and knowledge of the Lord Jesus Christ (2 Peter 3:18). Happy New Year!

Soli deo Gloria!

December 31, 2019December 30, 2019

Advent: Sing Noel, Sing Hallelujah!

Well, the Christmas/Holiday/Advent season 2019 is about to conclude. The annual dropping of the Times Square Ball, located on the roof of One Times Square, will occur when the ball descends 141 feet (43 m) in 60 seconds down a specially designed flagpole, beginning at 11:59:00 p.m. ET December 31, and resting at midnight signaling the ending of one year and beginning of another. This year will also mark the concluding of one decade and beginning of another.

I trust your 2019 Advent season was filled with memorable occasions of worship, laughter, fellowship and friendship. It was for me and my family.

For some people I know, however, it was a season of tears, sadness and mourning because of the death of loved ones: expected and unexpected. It’s kind of hard to be wishing people a Merry Christmas or a Happy New Year, or hearing the same, when your heart is breaking, or has been broken.

However, it is into just such a world of death and destruction, sin and suffering, tears and sorrow that Jesus entered that first Christmas night some 2,000 years ago. There were people suffering the ravages of sin then as there are today. It is into just such a world that the good news of noel, Jesus is born was proclaimed and needs to be proclaimed again and again.

There is hope beyond the grave for all who are in Christ Jesus. Jesus Himself said in John 16:33, “I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.”

As I wrote that last paragraph, on Wednesday, November 6, 2019 and quoted from John 16:33, a Michael W. Smith Christmas Song began playing on my Internet Radio Station. It was entitled Sing Noel. Sing Hallelujah. There are no coincidences. Here are the lyrics.

Come
Behold this child
In the manger
Gift of the Father’s
Great love
Angels are down
As His glory
Surrounds them
Starlight
From Heaven above.

Sing noel
Sing Hallelujah
God in us
Now come to dwell
Sing noel
Lift high His praises
Christ our Emmanuel
Christ our Emmanuel.

Lift up your heads
All
Who wander in darkness
Shine
For your light has come
Down through the ages
Though sins battle rages
Christ
The Messiah has won.

Sing noel
Sing Hallelujah
Come adore our baby
Sing noel
Lift high His praises
Christ come
To set us all free
Christ come
To set us all free.

Let every daughter
And son of the Father
Rise
On this Christmas night
Let every voice sing
All praise and rejoicing
Christ
Our redeemer is born.

Sing noel
Sing Hallelujah
All creation
Great and small
Sing noel
Lift high
His praises
Christ come
To save us all.

Christ come
To save us all.

Hallelujah! Happy New Year!

Soli deo Gloria!

December 30, 2019December 30, 2019

Advent: To Destroy and to Deliver.

¹⁴Since 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, ¹⁵and deliver all those who through fear of death were subject to lifelong slavery. ¹⁶For surely it is not angels that he helps, but he helps the offspring of Abraham. ¹⁷Therefore 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. ¹⁸For because he himself has suffered when tempted, he is able to help those who are being tempted” (Hebrews 2:14–18)

In this penultimate article concerning the season of Advent, there are two words which stand out in today’s text. They are words destroy and deliver. They are both verbs, which means they are actions which, in the context, Jesus Christ actively accomplished. Let’s look at each word separately.

We do not often, if ever, associate the word destroy with Christmas. Yet, the writer of Hebrews explains that Jesus Christ partook of flesh and blood in His incarnation for the expressed purpose of dying a substitutionary death on the cross for sinners. Why? In order to destroy the one who has the power of death, that is, the devil.

The word destroy (καταργέω; katargeo) means to abolish, to wipe out, and to cause to come to an end. The end within this context of which the text is speaking is the devil himself. Jesus’ death on the cross not only provided the only way sinners could be justified in the sight of God, but also provided the only means by which our adversary, Satan, could be eternally vanquished.

In accomplishing this, Jesus delivers sinners from the fear of not only physical death but also from spiritual and eternal death. This fear of death, in all of its forms, resulted in lifelong slavery.

One commentator explains that, “Jesus had to become part of humanity, as in Psalm 8:4–6, to become a forerunner, a new Adam for humanity. Ancient literature often spoke of the terrors of death, although many philosophers claimed to transcend it. Jewish literature had already connected the devil and death, especially in the Wisdom of Solomon (which this author and his audience probably knew well); some later texts even identify Satan with the angel of death. Like Heracles in the Greek tradition and perhaps God the divine warrior of Jewish tradition (cf. Isaiah 26:19–21; 44:24–26), Jesus is the “champion” who has delivered his people.”

This brings us to the second word: deliver. To deliver (ἀπαλλάσσω; apallasso) means to release and to set free. Who has Jesus set free? The text says all those who feared death and therefore were in bondage to Satan. This freedom comes personally to the sinner by grace alone, through faith alone, in the person and work of Jesus Christ alone.

As one author has stated, “Still expounding Psalm 8:4–6, the writer reminds his readers that Christ acted as forerunner for God’s people (“Abraham’s seed”; cf. perhaps Isaiah 41:8–9) for the world to come, not for the angels. The Old Testament called Abraham’s chosen descendants “children of God”—(e.g., Deut.32:19; Hos 11:1). The writer is addressing Jewish Christians, members of a people who have long believed that a great destiny awaits them in the future. Christ is already exalted above the angels (2:7, 9), as his people will be in the age to come (2:5).

Therefore, in becoming a man Jesus Christ provided a satisfaction, by His substitutionary death, with respect to the wrath of God the Father upon sin and sinners alike. This satisfaction is called propitiation. Propitiation provides forgiveness because of the instrument which accomplished propitiation: Jesus Christ’ virgin birth, sinless life, substitutionary death and bodily resurrection.

Dr. John MacArthur writes, “The word (propitiation) means “to conciliate” or “satisfy.” Christ’s work of propitiation is related to his high-priestly ministry. By his partaking of a human nature, Christ demonstrated his mercy to mankind and his faithfulness to God by satisfying God’s requirement for sin and thus obtaining for his people full forgiveness. Cf. 1 John 2:2; 4:10.”

Although not a Christmas carol, the following song, entitled His Robes for Mine, beautifully expresses the purpose of Jesus coming to earth.

His robes for mine: O wonderful exchange!
Clothed in my sin, Christ suffered ‘neath God’s rage.
Draped in His righteousness, I’m justified.
In Christ I live, for in my place He died.

Chorus:
I cling to Christ, and marvel at the cost:
Jesus forsaken, God estranged from God.
Bought by such love, my life is not my own.
My praise—my all—shall be for Christ alone.

His robes for mine: what cause have I for dread?
God’s daunting Law Christ mastered in my stead.
Faultless I stand with righteous works not mine,
Saved by my Lord’s vicarious death and life.

His robes for mine: God’s justice is appeased.
Jesus is crushed, and thus the Father’s pleased.
Christ drank God’s wrath on sin, then cried, “’Tis done!”
Sin’s wage is paid; propitiation won.

His robes for mine: such anguish none can know.
Christ, God’s beloved, condemned as though His foe.
He, as though I, accursed and left alone;
I, as though He, embraced and welcomed home!

Soli deo Gloria!

December 27, 2019December 26, 2019

Advent: The Song of Christ’s Preeminence: Conclusion.

¹⁵He is the image of the invisible God, the firstborn of all creation. ¹⁶For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. ¹⁷And he is before all things, and in him all things hold together. ¹⁸And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. ¹⁹For in him all the fullness of God was pleased to dwell, ²⁰and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Colossians 1:15-20).

From Colossians 1:15-19 we have examined that Jesus is “the image of the invisible God, the first born over all creation, that by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him, Jesus is also before all things, and in him all things hold together. Additionally, He is the head of the body of Christ, which is the church along with being the beginning, the firstborn from the dead, that in everything he might be preeminent.” Jesus also possesses all the fullness of God was pleased to dwell.”

Today, we arrive at the final verse in this stirring hymn concerning the preeminence of Jesus Christ. Colossians 1:20 says, “And through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” The purpose of Jesus Christ incarnation 2,000 years ago was so that He would die on a cross and provide for sinners a substitutionary atonement by which regenerated sinners would be justified by grace alone, through faith alone, in the person and work of Jesus Christ alone, to the glory of God alone.

When the angel announced to the shepherds that Jesus had been born in the City of David, the angel said that Jesus was a Savior, Christ the Lord. After telling the shepherds where they could find the baby and His parents, the angel was joined with a multitude of the heavenly host who praised God saying, “Glory to God in the highest, and on earth peace among those with whom he is pleased!”

The sinner’s peace with God, which is the removal of enmity between the sinner and God resulting in reconciliation, is accomplished solely through the shed blood of Jesus on the cross. Jesus received from God the Father all of His wrath (Romans 1:18). Jesus’ death on the cross satisfied the righteous wrath of God so that God could be just and the justifier of the one who has faith in Jesus (Romans 3:21-26).

Romans 5:1 says, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. “

Dr. John MacArthur writes that, “The Greek word for “reconcile” means “to change” or “exchange.” Its NT usage refers to a change in the sinner’s relationship to God. See Rom. 5:10 and 2 Cor. 5:18–21. Man is reconciled to God when God restores man to a right relationship with him through Jesus Christ. An intensified form for “reconcile” is used in this verse to refer to the total and complete reconciliation of believers and ultimately “all things” in the created universe (cf. Rom. 8:21; 2 Pet. 3:10–13; Rev. 21:1). This text does not teach that, as a result, all will believe; rather it teaches that all will ultimately submit (cf. Phil. 2:9–11). God and those he saved are no longer at enmity with each other.”

Remember the words, written by Charles Wesley, from the Christmas carol Hark! The Herald Angels Sing?

Hark! The herald angels sing,
“Glory to the new-born King!
Peace on earth, and mercy mild,
God and sinners reconciled.”
Joyful, all ye nations, rise,
Join the triumph of the skies;
With the’ angelic host proclaim,
“Christ is born in Bethlehem.”
Hark! The herald angels sing,
“Glory to the new-born King!

Thank you Lord for reconciling this sinner, among many others, through the person and work of Jesus Christ.

Soli deo Gloria!

December 26, 2019December 17, 2019

Advent: The Song of Christ’s Preeminence: Part Six.

Balancing the Song of Christ’s Humility from Philippians 2:5-11 is the Song of Christ’s Preeminence from Colossians 1:15-23. Philippians 2:5-11 primarily addresses the doctrine of Christ’s humanity. Colossians 1:15-20 primarily addresses the doctrine of Christ’s Deity. Not only is Jesus Christ completely human, He is also completely God. Both doctrines are biblical and must be held together.

To begin with, we have examined that Jesus is “the image of the invisible God, the first born over all creation, that by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him, Jesus is also before all things, and in him all things hold together. Additionally, He is the head of the body of Christ, which is the church along with being the beginning, the firstborn from the dead, that in everything he might be preeminent.” Today, we examine Colossians 1:19 which says, “For in him all the fullness of God was pleased to dwell.”

The phrase “for in Him” means that Jesus Christ is in union with something. That “something” is “all the fullness of God.” The word “all” (πᾶς; pas) means everything, the whole and the totality of any object. Jesus Christ is in complete and total union with the fullness of God.

The phrase “fullness of God” or literally “the fullness” (πλήρωμα; pleroma) means full measure and completeness. One can immediately see that the Apostle Paul is being emphatic in describing the deity of Jesus Christ in today’s text. He was saying that Jesus Christ is in complete and total union with the full measure and completeness of God.

Dr. John Walvoord explains that, “all the fullness,” means namely, of God, whatever divine excellence is in God the Father (Col 2:9; Ephesians 3:19; compare John 1:16; 3:34). The Gnostics used the term “fullness,” for the assemblage of emanations, or angelic powers, coming from God. The Spirit presciently by Paul warns the Church, that the true “fullness” dwells in Christ alone. This assigns the reason why Christ takes precedence of every creature (Colossians 1:15). For two reasons Christ is Lord of the Church: (1) Because the fullness of the divine attributes (Colossians 1:19) dwells in Him, and so He has the power to govern the universe; (2) Because (Colossians 1:20) what He has done for the Church gives Him the right to preside over it.”

It is the complete completeness or fullness that was please to dwell in Jesus Christ. The phrase “pleased to dwell” means that it was the best thing for the fullness of God to dwell (κατοικέω; katoikeo) or to live and reside in the person of Jesus.

Dr. Don Carson comments that, “Jesus Christ is ‘the place’ in whom God in all his fullness was pleased to take up residence. All God’s qualities and activities—his Spirit, word, wisdom and glory—are perfectly displayed in Christ. Further, this indwelling in Christ ‘in bodily form’ (cf. 2:9) is not temporary but permanent. Since Christ is the one mediator between God and the world of humanity and has brought the Colossian Christians into a relationship with his Father, they need not fear those supernatural powers under whose control human beings were supposed to live. Neither need we be afraid of the same or similar powers in the present day.”

Thank you Jesus, Emmanuel, God with us.

Soli deo Gloria!

December 25, 2019December 24, 2019

Advent: The Song of Christ’s Preeminence: Part Five.

To begin with, we have examined that Jesus is “the image of the invisible God, the first born over all creation, that by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him, Jesus is also before all things, and in him all things hold together. Jesus is the head of the body of Christ, which is the church. Today, we examine the latter part of Colossians 1:18 which says, “He is the beginning, the firstborn from the dead, that in everything he might be preeminent.”

The phrase, “He is the beginning” means that Jesus initiated the action, process, or state of being of when the beginning of the created universe began. In other words, Jesus is the one who began the beginning.

Jesus is also “the firstborn from the dead.” As we previously observed in the overall context, the word firstborn doesn’t just mean the first one born of one’s parents but rather the preeminent one in status and prestige. The hope for the Christian’s resurrection is founded upon the resurrection of Jesus Christ.

The result of Jesus being the preeminent One is so in everything He may receive and be recognized as having high rank and superiority.

Dr. John Walvoord writes that, “Christ is the Beginning (archē) and the Firstborn from among the dead (cf. Rev. 1:5). Christ was the first to rise in an immortal body (1 Cor. 15:20), and as such He heads a whole new order as its Sovereign (cf. “Firstborn” in Col. 1:15). Also Christ’s resurrection marked His triumph over death (Heb. 2:14; 1 John 3:8). He was the “Firstfruits” of those who die (1 Cor. 15:20) since, unlike others, He rose never to die again. He “was declared with power to be the Son of God by His resurrection from the dead” (Rom. 1:4). So He continues to live “on the basis of the power of an indestructible life” (Heb. 7:16). All this is so that in everything He might have the supremacy. Christ is given first place over all Creation. He is preeminent. The same eternal Logos (John 1:1) who “became flesh” (John 1:14) and “humbled Himself” (Phil. 2:8) is now “exalted” by God the Father “to the highest place” and has been given “the name that is above every name” (Phil. 2:9).”

Lewis Edson (22 January 1748 – 1820 in Woodstock, New York) was one of America’s first musical composers. He began working as a blacksmith, but soon after became a notable singer in his day. His most popular compositions were Bridgewater, Lenox and Green Field and were published in 1782 in the “Choristers Companion.” One of Edson’s hymns is entitled O, What a Preeminent Christ. The lyrics are as follows.

Oh, what a preeminent Christ!
You have the first place in all things.
Your name is above every name,
Exalted by God, Lord and King.
My portion is Yourself alone,
Allotted by God in the light.
I hold You as my Head today.
Lord, You are my focus, my life.

Oh, what a preeminent Christ!
My center, my hope, and my joy!
The power and wisdom of God!
The One I uniquely enjoy.
To grow up in You in all things,
I ask You to shepherd my soul.
Whatever You wish, Lord — amen.
I give You my heart as a whole.

Oh, what a preeminent Christ!
We look to Your coming again.
Your glory will fill the whole earth!
Your people will sound the Amen!
No darkness remains at the dawn
Of seeing Your glorious face —
We love Your appearing within;
Our God, our Beloved, what grace!

Soli deo Gloria and Merry Christmas.