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¹⁸”This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, ¹⁹ holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith, ²⁰ among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme.” (1 Timothy 1:18–20 (ESV)

The Apostle Paul continued his counsel to Timothy in vs. 19-20. It is to those two verses we pay particular attention today.

The phrase holding faith (ἔχων πίστιν; echon pistin) means to presently and actively possess and retain one’s trust in, commitment to, dependence upon and worship of the One, True God. This includes holding faith in the truth of His written revelation; the Word of God or the Scriptures. Holding faith is holding to God and His truth.

Additionally, the phrase good conscience (ἀγαθὴν συνείδησιν; agathen syneidesin) refers to a positive, moral sensitivity not only to sin, but also to righteousness. It is an awareness of what is biblically right or wrong.

“Timothy is admonished to hold faith, that is, to hold on to it. In warring his warfare against errors and errorists he must keep clinging to the truth of the gospel. The fact that the word faith here in verse 19 means truth is clear from 2 Tim. 2:17, 19. By living and teaching in accordance with this truth, remaining firm and steadfast in the midst of all opposition, Timothy will be obeying the voice of conscience,” explains Dr. William Hendriksen.^[1]

“Conscience is man’s moral intuition, his moral self in the act of passing judgment upon his own state, emotions, and thoughts, also upon his own words and actions whether these be viewed as past, present, or future. It is both positive and negative. It both approves and condemns (Rom. 2:14, 15)”^[2]

It is a dangerous situation when a believer in Christ casts aside truth and a good conscience. To reject (ἀπωσάμενοι; aposamenoi) means to decisively and personally repudiate and refuse to listen to what God’s Word says and means. Paul uses the metaphor of a shipwreck as an illustration of what happens to an individual when such rejection of biblical truth occurs.

“A Christian must be both a good soldier and a good sailor. Now a good sailor does not thrust away or discard the rudder of the ship. The good conscience—one that obeys the dictates of the Word as applied to the heart by the Holy Spirit—is the rudder, guiding the believer’s vessel into the safe harbor of everlasting rest. But “certain individuals” (the Ephesian heretics; see on verse 3) have discarded that rudder. The inevitable result was that with reference to their faith—the truth which they had confessed with their lips; the name of Christ which they had named (see on 2 Tim. 2:17–19)—they suffered shipwreck. If even literal shipwreck is agonizing, as Paul had experienced (Acts 27:39–44; 2 Cor. 11:25), how much more to be feared is religious shipwreck!”^[3]

Paul mentioned two such individuals in the Ephesian church: Hymenaeus and Alexander. Who were these two men? They must have been leading heretics among the Ephesian believers. Paul mentioned Hymenaeus again in 2 Tim. 2:17-18 as one who “swerved from the truth.”

The apostle then makes a startling statement regarding his response to these two men; “whom I have handed over to Satan that they may learn not to blaspheme.” What did Paul mean by this condemnation?

“This is probably a reference to putting these two individuals outside the fellowship of the church and back into the world—the domain of Satan (John 12:31; 14:30; 16:11; 2 Cor. 4:4; Eph. 2:2). Paul uses a similar phrase in I Cor. 5:5,” explains Dr. R. C. Sproul. “The purpose of this excommunication, like that in I Cor. 5:5, is not punitive but, by the Spirit’s convicting grace, restorative – that the two would recognize their errors and repent (2 Tim. 25-26; Titus 3:10).”

By this excommunication, these two men would learn (παιδευθῶσι; paideuthosi) or be trained to not blaspheme (βλασφημεῖν; blasphemein). This refers to reviling and despising the Lord.

“Even when this extreme measure was resorted to, its purpose was remedial. Not damnation but reclamation was the object, “in order that they may be disciplined (cf. 2 Tim. 2:25) not to blaspheme.” Here speaks the same loving heart as in 2 Thess. 3:14, 15. The apostle is earnestly desirous that the discipline—the divine pedagogy—imposed may have a salutary effect on Hymenaeus and Alexander. He is hoping and praying that by means of this dire affliction these false teachers may come to see themselves as grievous sinners and may be brought to genuine repentance, so that they will no longer rail at the truth and thereby revile its Author,” concludes Dr. Hendriksen.^[4]

A commitment to truth requires to do what is necessary, or even unpopular. This is to maintain the purity of the church at large and individual believers in particular. May the Lord’s truth and grace be found here.

Soli deo Gloria!

                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                           

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 86.

^[2] Ibid. 62.

^[3] Ibid. 86.

^[4] Ibid. 87.

“This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare,“(1 Timothy 1:18 (ESV)

 Today’s text refers the reader back to the immediately preceding context begun in 1:3-7. What charge had the Apostle Paul given to Timothy?

³ As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, ⁴ nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith. ⁵ The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. ⁶ Certain persons, by swerving from these, have wandered away into vain discussion, ⁷ desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.” (1 Timothy 1:3–7 (ESV)

Paul wanted Timothy to guard the truth of Scripture. He did not want Timothy allowing any deluding of truth in general and the Gospel of Jesus Christ in particular. The apostle warned such deviations from biblical fidelity promote speculation rather than confirmation. The reasoning behind this directive was self-sacrificial love of the will; agape love. This originated from Paul’s pure heart, good conscience and sincere faith.

This charge (παραγγελίαν; paraangelian) was an instruction or command. It was also a message of exhortation.  Paul personally entrusted (παρατίθεμαί; parathithemai) or deposited this responsibility to his young protégé and spiritual child in the faith. By extension, this charge is given to each and every minister, pastor, teacher and believer in Christ.

This confident delegation of responsibility to Timothy was based on previous prophetic utterances regarding this young man (See 4:14; 6:12; 2 Tim. 2:1-2; Acts 14:23).  As was the situation with the Apostle Paul (Acts 9:15-16; 22:14-15; 26:16-18), so it was with his young companion.

“All that he (Paul) had introduced about his own person may be viewed as a digression from his subject. Having to arm Timothy with authority, it became necessary for himself to be clothed with the highest authority; and, therefore, he took an early opportunity of refuting an opinion which might have stood in his way. And now, after having proved that his apostleship ought not to be less esteemed by good men, because at one time he fought against the kingdom of Christ, this obstacle being removed, he returns to the course of his exhortation. The commandment, therefore, is the same as he mentioned at the beginning,” explains John Calvin.

“In order to encourage Timothy still more, Paul reminds him what kind of testimony he had obtained from the Spirit of God; for it was no small excitement, that his ministry was approved by God, and that he had been called by divine revelation before he was called by the votes of men.”

All of Paul’s encouraging words were to prepare Timothy for the solemn task to “wage the good warfare.” To wage (στρατεύῃ; strateue) refers to a present, personal and intentional perspective of being a soldier for the Gospel. Paul referred to this as the good warfare (καλὴν; στρατείαν; kalen strateian).  This meant a desirable campaign. This conflict is against the Satanic perversion of Scripture (I Tim. 6:12; 2 Tim. 4:7; Eph. 6:10-20).

“Nothing happens contrary to the eternal decree of God, that one is engaged in a battle which is not merely his own but the Lord’s; and that courage and faithfulness will certainly be awarded,” states Dr. William Hendriksen.

What spiritual war are you currently engaged in fighting against the fallen world, your remaining sinful desires and the evil one; Satan? What conflict is joined as you battle for biblical truth in a culture which despises such truth (Rom. 1:18-23)? Be strong and courageous (Joshua 1:1-9).

“It is disgraceful not to come up to the expectations which men have been led to form; and how much more disgraceful will it be to make void, as far as lies in thy power, the judgment of God,” concludes Calvin.

Have a blessed day in the Lord. May His truth and grace be found here.

Soli deo Gloria!   

To the choirmaster: according to The Gittith. A Psalm of David.

“O Lord, our Lord, how majestic is your name in all the earth! You have set your glory above  the heavens. ² Out of the mouth of babies and infants, you have established strength because of your foes, to still the enemy and the avenger. ³ When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place, ⁴ what is man that you are mindful of him, and the son of man that you care for him? ⁵ Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. ⁶ You have given him dominion over the works of your hands; you have put all things under his feet, ⁷ all sheep and oxen, and also the beasts of the field, ⁸ the birds of the heavens, and the fish of the sea, whatever passes along the paths of the seas. ⁹ O Lord, our Lord, how majestic is your name in all the earth!” (Psalm 8 (ESV)

The Advent season is often referred to as The Season of Lights. Unlike any other time of the year, holiday lights illuminate the darkness throughout cities, neighborhoods, and countryside’s. From the simple to the superlative, humankind’s attempts to dominate the holiday season with a light display pails in comparison to the Lord’s.

Psalm 8 is one of the more familiar psalms in the Hebrew collection. In fact, numerous gospel songs have been composed from vs. 1 alone. The outline of this Psalm of David is as follows:

I. The Lord’s Greatness (8:1–3, 9): David marvels at the glory of the Lord. As seen in creation (8:1, 3, 9): The majesty of the Lord fills the heavens and the earth. As sung by children (8:2): Little children praise the Lord.

II. The Lord’s Goodness (8:3–8). We witness David’s amazement (8:3–5) when considering the Lord’s greatness, David is amazed the Lord has shown such concern for humans and has crowned them with honor. and placed humans in charge of everything he has made (8:6–8):

The subject of Psalm 8 is the LORD’s greatness and goodness. Creation reveals the majesty of the Creator. Three New Testament passages ascribe greatness and goodness of the LORD to Jesus Christ.

1 Corinthians 15:27–28 (ESV) says, “²⁷ For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. ²⁸ When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.”

The Apostle Paul references Psalm 8:6 when he says the God has put all things in subjection under his feet. The person to whom Paul is referring to is Jesus Christ (I Corinthians 15:20-26).

Ephesians 1:22 (ESV) says, “And he put all things under his feet and gave him as head over all things to the church.” Once again, it is the Apostle Paul quoting from Psalm 8:6. The apostle is stating that God the Father placed all things under the subjection of God the Son, Jesus Christ.

The final New Testament reference is from the Book of Hebrews. Hebrews 2:5–10 (ESV) says, “⁵ For it was not to angels that God subjected the world to come, of which we are speaking. ⁶ It has been testified somewhere, “What is man, that you are mindful of him, or the son of man, that you care for him? ⁷ You made him for a little while lower than the angels; you have crowned him with glory and honor, ⁸ putting everything in subjection under his feet.” Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. ⁹ But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. ¹⁰ For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering.”

The writer of Hebrews clearly identifies the person about whom David was ultimately writing.  That individual is the Lord Jesus Christ.

“In Psalm 8 David first describes the glory of the heavens, the work of God in creation. He looks at the work of God’s hands—the heavens, the moon, and the stars, all set in their places.. David then compares these heavenly bodies to man, who is nothing but a speck of dust; yet God is mindful of him and cares for him. Not size and volume but worth and value count, for man has been made in the image and likeness of God (Gen. 1:26–27). Man was given authority over the fish in the sea, the birds of the air, and all creatures that move on the ground,” explains Dr. William Hendriksen.

“In time, Psalm 8 was interpreted messianically by Paul (1 Cor. 15:27; Eph. 1:22). Jesus had quoted the psalm (8:2) when he heard the children in the temple area shout, “Hosanna to the Son of David” (Matt. 21:15–16). And the writer of Hebrews, who was fully acquainted with the Old Testament, may have used Daniel 7:13–14 (with its description of the Son of man who was given authority and dominion) and Luke 22:69 (Jesus’ word to the Sanhedrin that “the Son of Man will be seated at the right hand of the mighty God”) to make the theological transition from Psalm 110:1 to Psalm 8:4–6.”

During this Advent Season , let us take time to praise the Lord Jesus Christ for being not only our Creator but also our Sustainer. Everything is in subjection to His authority.

May the Lord’s truth and grace be found here. Have a blessed Lord’s Day.

Soli deo Gloria!

¹⁵ “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. ¹⁶ But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. ¹⁷ To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” (1 Timothy 1:15–17 (ESV)

The following message is by Pastor Derek Thomas of First Presbyterian Church, Jackson, MS. Dr. Thomas preached it on Sunday, July 11, 2004. It is entitled The Savior of Sinners. The biblical text is I Timothy 1:15-17.

We have previously looked at three points of doctrine. Today we see two applications.

1. The more you understand the gospel, the more you realize that it’s all a work of grace.

The first is this: that the more you understand the gospel…the more you understand the gospel, the more you realize that it’s all a work of grace.The more you understand the gospel and…is there someone here this morning…? Is there someone here this morning saying, “Oh! Not the ABC’s of the gospel again!” My friend, the more you understand and repeat to yourself gospel truth, the more you’ll understand how deep a sinner you really are, and how sovereign a work grace really is.

You notice that Paul calls himself “the chief of sinners.” The chief of sinners. Paul seems to have gone through somewhat of a revolution. When he writes to the Corinthians–in, roughly speaking, about 55 A.D.–he calls himself “the least of the apostles.” When he writes to the Ephesians about five years later, he calls himself “the least of the saints.” But when he writes to Timothy, about another five years again, he calls himself “the chief of sinners.” Do you understand? It looks as though the Apostle Paul, as he grew in grace, also simultaneously grew down in his estimation of himself.

You know, as you come to the table this morning, and you’ll praise the name of Jesus, and your heart will be lifted into the presence of Jesus, who is sitting at the right hand of God, may it also be true that you’ll see something of the blackness–yes, the blackness–of your heart, and the undeserving-ness of your heart. So that, like the Apostle Paul, you’ll be coming to the table saying, ‘nothing in my hands I bring, because I am the chief of sinners. God was merciful to me.’

1. Reflection and meditation on the gospel elicits praise.
   
   

Now, the second point of application that Paul seems to draw
is this: that reflection and meditation on the gospel elicits praise. “Now to
the King eternal, invisible, the only God, be honor and glory forever and
ever.” You can’t–you see, if you’re a child of God, if you truly know your sins
to be forgiven, you can’t help but praise God for the gospel. You can’t utter
the words of the gospel without praise following on its heels.

“Praise, my soul, the King of heaven; to His feet thy tribute bring.

Ransomed, healed, restored, forgiven; who, like me, His praise should sing?

Praise Him, praise Him, praise Him, praise Him! Praise the everlasting King!”

And may God enable us so to do

In 1517, there was an English reformer called Thomas Bilney.² He went to Cambridge University. In the year before Martin Luther nailed the 95 theses to the castle church door in Wittenberg, he read Erasmus’ Greek New Testament, just hot off the press. And he came to this text: “This is a trustworthy statement and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” And he was converted.

He began to preach the doctrine of justification by faith alone
in Jesus Christ alone. In 1528, he was arrested, put in prison, tortured for
two days. He reneged on his confession. And then, a few years afterwards, was
so ashamed of what he had done, he began to preach with even more earnestness
the doctrine of justification by faith, and was again arrested, and burnt at the
stake in 1531. This text, First Timothy one, and verse fifteen, was the text
that brought him into a saving relationship with Jesus Christ.

Have you repented of your sins and by God-given faith trusted in Jesus Christ as Lord and Savior and received His imputed, or credited, righteousness as your own? May the Holy Spirit enable you to do so today.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁵ “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. ¹⁶ But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. ¹⁷ To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” (1 Timothy 1:15–17 (ESV)

The following message is by Pastor Derek Thomas of First Presbyterian Church, Jackson, MS. Dr. Thomas preached it on Sunday, July 11, 2004. It is entitled The Savior of Sinners. The biblical text is I Timothy 1:15-17.

This morning, I want us to see three things and two applications. Three points of doctrine, if you like, and two applications.

1. The Gospel is True.

The first point that Paul wants us to see here is that the gospel is true. The gospel is true. “Here is a trustworthy statement…” “Here is a trustworthy statement…” Now Paul has already warned us in this chapter, in verses three and four, of those who teach false doctrines; of those who propagate myths; and, those who take themselves to endless genealogies. And in contrast to all of that, this, Paul says, is a trustworthy statement.

He’s already warned us in verse six of some who have wandered away and turned to what he calls “meaningless talk”, but here is something entirely different.
Here are words, here are truths, that are entirely trustworthy. You can stake
your life on these words. They have all of the truth of God behind them.
Jesus, who said, “I am the Truth”; who in His high priestly prayer said “Thy
word is truth”; and again, “…the Scriptures cannot be broken.”

For Jesus, if it was written in the Scriptures, it was sufficient for Him. You remember on three occasions, before the devil, He would say “It is written….” And Paul seems to be saying, ‘Yes, that’s true of all of Scripture, because “…all Scripture is given by inspiration of God, and is profitable for doctrine and reproof and correction, and instruction in the way of righteousness, that the man of God might be thoroughly furnished unto every good work…”’–but pay heed to these words, because these words are utterly trustworthy.

II. The Gospel is for all sorts and conditions of men.

The second thing I want us to see here is that the gospel is for all sorts and conditions of men. Here is “a trustworthy statement deserving full acceptance.” Now, without getting too technical, the grammar of what Paul is saying could be pointing backwards, as though Paul were saying that these words are worthy of being accepted because they are true; or,
as I think Paul is saying, pointing forward, that these words are true, and,
therefore, everybody should accept them. No matter who you are, no matter what
your background may be; no matter what your nationality; no matter what age you
are; no matter what educational distinctions may differentiate you from someone
else, here are words deserving of full acceptance. There is no reason…there
is no valid reason… why you shouldn’t accept these words–these words that
Paul is about to tell you.

Imagine for a moment a world in which these words were not given. Imagine a world without the Bible. Imagine you woke up one morning and there was no Bible. Not just that you’d lost your own personal copy of the Bible, but there was no Bible. Imagine a world in which all of the influence of the Bible had dissipated, and you’d be confronted by a world in
which the great literature would be well-nigh unintelligible.

Shakespeare would be unreadable, Newton would make no sense, everyday speech would be stammering, and halting and faltering; a change would come over the whole temper and tone of the nation. Life would become hectic and hurried, and vulgar. All restraints would suddenly be thrown off, leaving us to instinct and appetite.

Values would be blurred. Life would become meaningless, tragic, tedious, and
make no sense…and have no goal and no direction. And here is Paul saying
‘this is what gives life purpose, and this is what gives life meaning, and this
is what gives life a foundation. Here are words that are worthy of all
acceptation.’

III. The Gospel is about Jesus Christ.
And the third thing that I want us to see is that the gospel is about Jesus Christ. The gospel is about Jesus Christ. This is what Paul says is worthy of all acceptation. This is what Paul says is true: that Christ Jesus came into the world to save sinners. You understand that all theology is contained–well, almost all of theology is contained–in that one little sentence.

You know, do yourself a favor this afternoon. When you’ve had your roast beef and Yorkshire pudding, and you’ve had your little nap, take these words and mull them over in your mind. See how much theology, how much truth, you can draw just from these words. “Christ — Jesus–came–into the world–to save–sinners.” You understand, there’s a seven- or eight-point sermon in there somewhere…I don’t have time for that this morning.

Let’s take a little of it. His statement that’s worthy of all acceptation is about Christ Jesus. It’s about the Messiah of the Old Testament Scriptures, the seed of the woman who would crush the head of Satan, God’s gospel remedy for sinners. It’s about Jesus. It’s about King Jesus. It’s about Jesus, who is sitting at the right hand of God: that He came into this world, He became incarnate. The Christmas story… I know we’re in July, but this is the Christmas story. “He who thought it not robbery to be equal with God made Himself of no reputation…” that He humbled Himself; that He became obedient as a servant in fashion as a man. “The Lord of glory was,” in Wesley’s words, “contracted to a span.”¹

At least one of you has held a little grandson in your arms in the last couple of weeks, and I’m sure you’ve rocked that little grandson back and fore and sung sweet nothings into his ear. And imagine that the Lord of glory became an infant. He became a human being. He came into this world, He came into this fallen world. He came to Bethlehem. He came and lived in Nazareth, where people said “no good thing comes out of that place.”

Not into a palace, not into the White House, but into a lowly stable in Bethlehem. He came into this world. He wasn’t in this world, He was outside of this world. He was the Son of God, He was at the right hand of the Father, but He became flesh and blood.

He was tempted in every point like as we are, yet without sin. He knows what it is to be thirsty; He knows what it is to be hungry. He knows what it is to be tired. He knows what it is to be tempted by the devil. He knows what it is to be let down; He knows what it is that your own family doesn’t understand you; He knows what it is to desire another path than the one that is laid before you, and to pray a prayer, “Father, if it be possible, let this cup pass from Me.” He came into the world, and He came into the world to save sinners.

Men took Him and they crucified Him. They nailed Him to a tree; they killed Him. And why? Because, as the Bible tells us from Genesis to Revelation, over and over and over, He died for sinners like you and me. The just for the unjust. That “by His stripes we are healed”; that “all we like sheep have gone astray, and the Lord has laid on Him the iniquity of us all.” That Jesus died in our stead. He took the punishment that our sins deserved, and took it upon Himself.

He took the wrath that our guilt deserves, and He took it upon Himself. And on that cross, He cried in dereliction, as the darkness of the wrath of God covered His face, “My God, My God, why have You forsaken Me?” And He did it for sinners. He did it for sinners like you and me. He was without sin. He was the just and holy one.

“Which of you convinces me of sin?” He would say. But He came into this world to save sinners, not just to die for sinners, but to rise again for sinners; to go to the right hand of God for sinners; to intercede for sinners; to call sinners like you and me out of darkness and into His most marvelous light. He died to give us new hearts. He died so that the Holy Spirit might come and indwell our hearts. He died so that He might witness with our spirits that we are the children of God, and if
children then heirs, heirs of God and joint heirs with Jesus Christ. He died to
rescue us.

He died to deliver us from the darkness and into the light, so that this morning, my friends, this is the true statement. This is the statement that is worthy of all acceptation. This is the statement that every single one of you should believe in, that Jesus came for sinners like you and me. It doesn’t matter who you are this morning, doesn’t matter where you are. It doesn’t matter what sins you’ve committed, what dark sins, what black sins, what secret sins, what sins that you’d be ashamed to speak about–doesn’t matter. Christ Jesus came into the world to save sinners like that, to rescue sinners like that.

Paul draws two conclusions and two points of application. We will examine both categories when next we meet. Until then, may we praise and honor the Lord.

Soli deo Gloria!

⁹ For what thanksgiving can we return to God for you, for all the joy that we feel for your sake before our God, ¹⁰ as we pray most earnestly night and day that we may see you face to face and supply what is lacking in your faith?” (1 Thessalonians 3:9–10 (ESV)

I wonder how often believers in Christ are culturally bound to many of the disciplines of biblical faith. Take thanksgiving for example. Giving thanks is to be a consistent characteristic of believers (Psalm 106; 107; 118; 136; Phil. 4:6-7). However, for Americans it is often culturally bound to only be outwardly expressed on the fourth Thursday of November.

Thanksgiving is a natural expression of gratitude because of blessings such as protection, or love. In the Scriptures, giving thanks is not a means used to manipulate the will of God. It is never coerced or fabricated. Rather, gratitude is to be a joyful commitment to the LORD.

“In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him for the magnificence of the universe (Pss 19:1–4; 33:6–9; 104:1–24). When they received good news, they thanked God for his goodness and great deeds (1 Chr. 16:8–12). When they received bad news, they also gave thanks, trusting that he was a just God (Job 1:21),” explains the Tyndale Bible Dictionary.

“Gratitude was such a vital part of Israel’s religion that it pervaded most ceremonies and customs. Thank offerings acknowledged blessings from God (Lev. 7:12–13; 22:29; Ps. 50:14). Shouts of joy (Ps 42:4), songs of praise (Pss. 145:7; 149:1), and music and dance (Ps. 150:3–5) all added to the spirit of thanksgiving in worship. Feasts and festivals were celebrated in remembrance of God’s steadfast love throughout their history (Dt. 16:9–15; 2 Chr. 30:21–22). King David appointed Levitical priests to offer God thanks (1 Chr. 16:4). This custom was carried on by the kings Solomon (2 Chr. 5:12–13) and Hezekiah (2 Chr. 31:2) and by those who returned from the exile (Neh. 11:17; 12:24, 27).”

In the New Testament, the love of God is often the object of thanksgiving. This is the love of God expressed in the justifying, redemptive, and reconciling work of Christ. The Apostle Paul thanked God for the gift of grace (1 Cor. 1:4; 2 Cor. 9:15) and also the opportunity to preach the gospel (2 Cor. 2:14; 1 Tim. 1:12). He was thankful for spiritual gifts (1 Cor. 14:18). Gratitude for love and faith among believers dominated his letters (Rom. 6:17; Eph. 1:15–16; Phil. 1:3–5; Col. 1:3–4; 1 Thess. 1:2–3).

“Because the expression of gratitude was tied so closely to the response of faith, Paul encouraged believers to give thanks in all things (Rom. 14:6; 1 Thess. 5:18). He commanded Christians to pray with thanksgiving (Phil. 4:6; Col. 4:2) in the name of Christ, who has made all thanksgiving possible (Eph. 5:20). In his teaching on how to celebrate the Lord’s Supper, Paul specified that Christians should give thanks, just as the Lord “had given thanks” (1 Cor 11:24),” explains one commentator.

In today’s text, thanksgiving (εὐχαριστίαν; eucharistian) referred to expressing gratitude for benefits or blessings. Throughout this epistle, Paul, Silas and Timothy were very grateful for the Thessalonian believers.

“Paul’s soul is flooded with gratitude to God, and this to such an extent that the consciousness of his own inability to make an adequate return to God grieves him. What has been received by the Thessalonians has also been received, in a different form, and on account of them, by him and his companions. The report of Timothy has given Paul and Silas a new lease on life. It has caused them to revive. They are deeply convinced of the fact that anything they can bring to God in return for “all the joy by means of which they rejoice” is as nothing,” states Dr. William Hendriksen.

Who are you thankful for today? Take the opportunity to let them know how grateful you are for them. You may never how much this simple act can change a life for the better.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord. Happy Thanksgiving.

Soli deo Gloria!

“To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” (1 Timothy 1:17 (ESV)

Today’s text is a doxology by the Apostle Paul. It is one of several in his epistles (Rom. 11:33-36). A doxology is a liturgical formula of praise to God. The term doxology comes from the Latin doxologia. This comes from the Greek word doxa meaning glory and logia meaning an oral or written expression. Therefore, a doxology is an oral or written expression of praise to God. Current examples would be The Gloria in Excelsis and the Gloria Patri.

In producing a written expression of praise to the Lord, Paul included several titles and names for the Lord. They include King of the ages, immortal, invisible, the only God. What do each of these titles mean with respect to the Lord?

King of the Ages. The phrase King of the ages (βασιλεῖ αἰώνων; basilei aionon) refers to an induvial who has absolute authority and who is eternal. This phrase could be accurately translated “to the only eternal king.” In the immediate context (1:16), this title refers explicitly to the Lord Jesus Christ.

“Man proposes; God disposes. Man—for instance Paul before his conversion—may try to destroy the church; God will establish it. And for that purpose he will use the very man who tried to destroy it! Hence, though man is a mere creature of time, God is the King of the ages, over-ruling evil for good; directing to its predetermined goal whatever happens throughout each era of the world’s history. His “dominion endures throughout all generations” (Ps. 145:13),” explains Dr. William Hendriksen..^[1]

Immortal. Immortal (ἀφθάρτῳ; aphtharto) means imperishable and not subject to either decay or death. It also refers to incorruptibility, blamelessness, and purity. Since Christ is the King of the ages, He is also immortal.

“This implies that he is the eternal God, and as such “imperishable” (the best reading). His arms never become tired (Deut. 32:27). He never grows weary (Is. 40:28). Decay and death are not applicable to him (Ps. 103:15–17). He never changes (Mal. 3:6). On the contrary, he is the inexhaustible reservoir of strength, ever new, for his people (Is. 40:29–31). For the doctrine of God’s imperishability see also Rom. 1:23; and cf. the synonym immortality (see 1 Tim. 6:16).^[2]

Invisible. Invisible (ἀοράτῳ; aorato) refers to what cannot be seen. This is also applicable to the One, True God; Jesus Christ.

^“20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.” (Romans 1:20 (ESV)

“When one thinks of God as the imperishable, the mind inevitably turns to those objects that are perishable, for example, grass, the flowers of the field (Ps. 103:15–17), man’s body, birds, quadrupeds, creeping creatures (Rom. 1:23). These are all visible. God, being imperishable, is also invisible, “whom no one has seen or can see” (1 Tim. 6:16). It is only in his Image (Col. 1:15, 16) that man “sees Him who is invisible,” and then only by faith (Heb. 11:27), and in a finite manner. Never shall we be able to “find out the Almighty unto perfection” (Job 11:7, 8). Paul surely was not able to comprehend the grace of God which had been shown to him. Here all reasoning stops. There is room only for doxologies!”^[3]

The Only God. The phrase the only God (μόνῳ θεῷ; mono theo) means the One who alone is the One, True God. There is none other.

^6 “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: “I am the first  and I am the last; besides me there is no god. ⁷ Who is like me? Let him proclaim it. Let him declare and set it before me, since I appointed an ancient people. Let them declare what is to come, and what will happen. ⁸ Fear not, nor be afraid; have I not told you from of old and declared it? And you are my witnesses! Is there a God besides me? There is no Rock; I know not any.” (Isaiah 44:6–8 (ESV)

^5 “I am the Lord, and there is no other, besides me there is no God; I equip you, though you do not know me, ⁶ that people may know, from the rising of the sun and from the west, that there is none besides me; I am the Lord, and there is no other.” (Isaiah 45:5–6 (ESV)

“Such a God, finally, is the “only” God; not merely in the coldly abstract sense that numerically there is but one God, but in the warm, scriptural sense, namely, that this one God is “unique, incomparable, glorious, lovable” (Deut. 6:4, 5; Is. 40:12–31; Rom. 16:27; 1 Cor. 8:4, 5).” ^[4]

What is the Apostle Paul’s response to such truth? What ought to be our response to such truth? Believers in Christ are to give God honor and glory forever and ever. Honor (τιμὴ; time) means to give respect and value. Glory (δόξα; doxa) means to give praise and honor. This is to the believers’ perspective and discipline for eternity. Paul concludes his doxology with a fervent Amen.

May the passion of our life be to praise, honor, respect and value the Lord Jesus Christ.

“Praise God, from whom all blessings flow; 
Praise him, all creatures here below; 
Praise him above, ye heav’nly host; 
Praise Father, Son, and Holy Ghost.”                                                                         Amen.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 83.

^[2] Ibid. 83.

^[3] Ibid.83–84.

^[4] Ibid. 84.

¹⁵ “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. ¹⁶ But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life.” (1 Timothy 1:15–16 (ESV)

Why did Jesus come to this earth? The Apostle Paul provided the answer when he wrote his first epistle, or letter, to his young protégé Timothy. He prefaced his answer as to why Jesus Christ came as a saying trustworthy deserving of full acceptance.

The trustworthy saying deserving of full acceptance was this; Christ Jesus came into the world to save sinners. This is why Jesus came to earth. This is the core truth of Scripture. The significance of this truth for Paul was he viewed himself as the foremost of sinners. Christ came to save sinners and this former Pharisee’s perspective was he was the worst sinner there ever was.

Prior to his conversion, Paul was the individual he described in his letter to the Ephesians. “And you were dead in the trespasses and sins ² in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— ³ among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.” (Ephesians 2:1–3 (ESV)

Notice the personal pronoun the apostle used in vs. 3; It is the pronoun “we.” He included himself in his description of fallen and unconverted sinners. Paul was honest in evaluating his status before God prior to his repentance and faith in Christ. He was an object of God’s wrath and judgment.

In both today’s text from I Timothy, and Ephesians 2, Paul provided the striking contrast of God’s grace and mercy. In Ephesians he continued by saying,

“⁴ But God, being rich in mercy, because of the great love with which he loved us, ⁵ even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—” (“Ephesians 2:4–5 (ESV). Once again, Paul included himself by using the pronouns “we” and “us.” In today’s text from I Timothy, Paul’s testimony of conversion is more personal as evidenced in vs. 16.

“But I received mercy.” But (ἀλλὰ; alla) is a conjunction of contrast. It means “on the contrary,” “instead,” or “on the other hand.” The phrase I received mercy (ἠλεήθην; eleethen) means Paul received from God kindness because of his serious need of salvation. Mercy is “not” receiving what you deserve, which is judgment or punishment. Instead, the Lord gave compassion.

“Chief of sinners, nevertheless the recipient of infinite mercy! That accounts for the “but.” In fact, the magnitude of the sin made it necessary for mercy, if it was to be shown at all, to superabound,” explains Dr. William Hendriksen.^[1]

In acknowledging his former and foremost depravity of sinfulness, Paul also acknowledged Jesus Christ’s demonstration of perfect patience toward him. Perfect (ἅπασαν; hapasan) refers to the whole or completeness. Patience (μακροθυμίαν; makrothymian) is calmness in the face of provocation and irritation. Paul provoked and irritated Christ by his persecution of Christ in attacking Christiana (Acts 9:1-5).

Paul’s salvation in Christ was “an example to those who were to believe in him (Christ) for eternal life.”. Since the Lord Jesus saw fit to save Paul from the penalty, power and eventual presence of sin, He is willing, ready and able to save any kind of sinner. Example (ὑποτύπωσιν; hypotyposin) refers to a prototype or pattern.

“The apostle considers himself not only the chief of sinners but also—and in a certain sense for that very reason—the most glorious illustration of Christ’s longsuffering. Here in verse 16 two ideas blend into one: Paul is “foremost” as an example of what Christ’s longsuffering can accomplish. He is at the same time “foremost” as the head of a procession of persons to whom that longsuffering is shown. Longsuffering indicates the divine patience with respect to persons, by virtue of which wrath is withheld, the sinner is spared, and mercy is shown. In the case of Paul this longsuffering had been exhibited in full measure (note “all his longsuffering,” or as one might say, “the whole of it”), forgiving his frightful crimes, appointing him to the apostleship, and giving him strength for each day,” continues Dr. Hendriksen.^[2]

“In his gallery of grace, the Artist-Savior had, as it were, drawn and put on exhibition a sketch (ὑποτύπωσις, acc.—ιν, used only here and in 2 Tim. 1:13), just like a master will first draw a rough pencil-sketch before attempting his final work. This sketch revealed Paul, as an illustration, pattern or model, of the type of work sovereign grace was going to perform in the lives of all those who through its efficacy would come to (cf. Acts 13:48: “had been ordained to”) rest their faith (note durative present infinitive πιστεύειν) on (note ἐπί) Christ, the solid rock or the precious cornerstone (Matt. 7:24, 25; Is. 28:16; cf. Rom. 9:33; 10:11; 1 Peter 2:6), with a view to life everlasting, a life that is opposed to “corruption” (Gal. 6:8) and “death” (Rom. 6:22). Death is wages; life everlasting is a free gift (Rom. 6:22, 23). It manifests itself in fellowship with God in Christ (John 17:3), partaking of the love of God (John 5:42), of his peace (John 16:33), and of his joy (John 17:13). It is also actually what its name indicates ever-lasting, never-ending life.^[3]

Consider this biblical truth with the song My Worth Is Not in What I Own by Keith & Kristyn Getty and Graham Kendrick.

1 My worth is not in what I own,
Not in the strength of flesh and bone,
But in the costly wounds of love
At the cross.

2 My worth is not in skill or name,
In win or lose, in pride or shame,
But in the blood of Christ that flowed
At the cross.

Chorus
I rejoice in my Redeemer
Greatest Treasure,
Wellspring of my soul!
I will trust in Him, no other.
My soul is satisfied in Him alone.

3 As summer flowers we fade and die,
Fame, youth and beauty hurry by,
But life eternal calls to us
At the cross.

4 I will not boast in wealth or might,
Or human wisdom’s fleeting light,
But I will boast in knowing Christ
At the cross.

5 Two wonders here that I confess,
My worth and my unworthiness.
My value fixed – my ransom paid,
At the cross.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 82.

^[2] Ibid. 82.

^[3] Ibid. 82–83.

¹⁵ “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. ¹⁶ But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life.” (1 Timothy 1:15–16 (ESV)

Why did Jesus come to this earth? This is a basic Sunday school question posed to all age groups. It strikes at the very core of the sum and substance of the Gospel. It is the crux of biblical truth. It is a fundamental of the Christian faith.

The Apostle Paul provided the answer when he wrote his first epistle, or letter, to his young protégé Timothy. He prefaced his answer as to why Jesus Christ came as a saying trustworthy deserving of full acceptance.

To be trustworthy (πιστὸς; pistos) means to be dependable, reliable and sure. The word deserving (ἄξιος; axios) refers to worthiness and value. The phrase full acceptance (πάσης ἀποδοχῆς; pases apodoches) means something is true solely because of its source. What Paul wrote to Timothy, and what individuals read in the Scriptures today specifically from today’s text, was a reliable, valuable and true statement.

The trustworthy saying deserving of full acceptance was this; Christ Jesus came into the world to save sinners. This is why Jesus came to earth. This is the core truth of Scripture. Consider also these biblical cross references.

¹⁶ “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16 (ESV)

“When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, ² since you have given him authority over all flesh, to give eternal life to all whom you have given him. ³ And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. ⁴ I glorified you on earth, having accomplished the work that you gave me to do. ⁵ And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.” (John 17:1–5 (ESV)

“⁴ But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, ⁵ to redeem those who were under the law, so that we might receive adoption as sons.” (Galatians 4:4–5 (ESV)

The significance of this truth for Paul was he viewed himself as the foremost of sinners. Christ came to save sinners and this former Pharisee’ perspective was he was the worst sinner there ever was. The word foremost (πρῶτός; protos) means prominent and greatest.

“The psychology of Christian experience, as described by the first generation of Christians, includes a massive dose of what some have disparagingly called “worm” theology (as in “such a worm as I”). Listen to the apostle: “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost” (1 Tim. 1:15),” explains Rev. Terry L. Johnson, senior minister of Independent Presbyterian Church in Savannah, Ga.

“Why does he feel the necessity to rehearse his past as a “blasphemer, persecutor, and insolent opponent”? Why hasn’t the apostle Paul learned to see himself as God sees him — “in Christ” — and not as a sinner, as forgiven, cleansed, adopted, a child of the Father, clothed in the righteousness of Christ? Answer: he does. But he is also careful not to forget the depths out of which he has been saved.”

“The psychology of the Christian experience is wide-ranging, but essentially it is that of humble gratitude. We are humble because we know the truth about ourselves: our corruption, our weakness, our conflicts, our helplessness. We are also exceedingly grateful for what Christ has done and for what we have: peace with God, family membership, and eternal life. Indeed, I understand the magnitude of what I have in Christ because of this accompanying awareness of the depth of my depravity,” continues Rev. Johnson.

“A constant awareness of my past failure and continuing corruption is not only not contrary to a rich apprehension of grace but its necessary companion. The exceeding greatness of God’s grace in Christ is understood in its fullness only against the black backdrop of my unworthiness. This is why the apostle Paul gives thanks (v. 12) and bursts forth in praise even as he recalls his past crimes and present status as the chief of sinners.”

We are not to glory in our past sins; far from it. However, we are never to forget the depths from which the Lord saved us from our previous, Christless existence. WE ought to be overwhelmed with praise and gratitude to God. Consider these lyrics by Jason Ingram, Jonathan Smith, Kristian Stanfill, and Sean Curran entitled Glorious Day.

I was buried beneath my shame Who could carry that kind of weight? It was my tomb ‘Til I met You.

I was breathing, but not alive All my failures I tried to hide It was my tomb ‘Til I met You.

You called my name Then I ran out of that grave Out of the darkness Into Your glorious day.

May the Lord’ s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹ “Why do the heathen rage, And the people imagine a vain thing? ² The kings of the earth set themselves, And the rulers take counsel together, Against the Lord, and against his anointed, saying, ³ Let us break their bands asunder, And cast away their cords from us. ⁴ He that sitteth in the heavens shall laugh: The Lord shall have them in derision. ⁵ Then shall he speak unto them in his wrath, And vex them in his sore displeasure. ⁶ Yet have I set my king Upon my holy hill of Zion. ⁷ I will declare the decree: The Lord hath said unto me, Thou art my Son; This day have I begotten thee. ⁸ Ask of me, And I shall give thee the heathen for thine inheritance, And the uttermost parts of the earth for thy possession. ⁹ Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel. ¹⁰ Be wise now therefore, O ye kings: Be instructed, ye judges of the earth. ¹¹ Serve the Lord with fear, And rejoice with trembling. ¹² Kiss the Son, lest he be angry, And ye perish from the way, When his wrath is kindled but a little. Blessed are all they that put their trust in him.” (Psalm 2)

Psalm 2 describes the nations’ rebellion against the sovereign God of the universe and issues a warning against such foolish thinking. Although it has no title, it seems to bear the imprint of David’s hand. Acts 4:23-28 supports this perspective.

At a time when the Gentile kingdoms seek to reject Israelite rule, this psalm recalls the promises made to the Davidic king at his coronation and notes the Gentiles will find lasting joy only as subjects of this king. With its prospect of a worldwide rule for the house of David, the psalm also looks to the future, when the Davidic Messiah will indeed accomplish this goal. In fact, the scope of such an accomplishment calls for a ruler who is more than a mere man.

To acknowledge God as the Sovereign God of the Universe is to declare that He is the Almighty who possesses all power in heaven and earth so no one can defeat His counsels, thwart His purpose or resist His will (Psalm 115:33). To say God is Sovereign is to declare He is the governor of all nations (Psalm 22:28). It is He who sets up kingdoms, overthrows empires or presidents, and determines the course of dynasties as pleases Him best. To say God is sovereign is to declare with I timothy 6:15-16  “ He who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen. (1 Timothy 6:15-16 ESV). Such is the God of the Bible.

A four point outline may be crafted for Psalm 2. Take note of the following.

1. The Arrogant. 2:1-3. The psalmist gives an accurate description of sinful, human rebellion against the One, True God.  
2. The Almighty 2:4-6. The psalmist presents the LORD’s divine reaction to arrogant, sinful rebellion.
3. The Anointed 2:7-9. The psalmist depicts the anointed One’s divine rule.
4. The Advice. 2:10-12. The psalmist cautions all humans in all levels of life to not only serve the LORD with fear but also to rejoice with trembling.

Psalm 2 describes the Messiah’s incarnation, crucifixion and resurrection. The psalm is quoted in four New Testament passages.

Acts 4:23–28 (ESV) says, “²³ When they were released, they went to their friends and reported what the chief priests and the elders had said to them. ²⁴ And when they heard it, they lifted their voices together to God and said, “Sovereign Lord, who made the heaven and the earth and the sea and everything in them, ²⁵ who through the mouth of our father David, your servant, said by the Holy Spirit, “ ‘Why did the Gentiles rage, and the peoples plot in vain? ²⁶ The kings of the earth set themselves, and the rulers were gathered together, against the Lord and against his Anointed’— ²⁷ for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, ²⁸ to do whatever your hand and your plan had predestined to take place.”  

In writing Acts of the Apostles, Luke attributes Psalm 2 to King David. The setting is when the Jewish leadership released the Apostle Peter and John following their arrest for healing a lame beggar and for preaching the Gospel in the Temple (Acts 3:1-4:22). In writing about the early church, Luke saw obvious parallels in what King David wrote and the persecution the apostles were experiencing.

Secondly, Acts 13:32-33 (ESV) says “³² And we bring you the good news that what God promised to the fathers, ³³ this he has fulfilled to us their children by raising Jesus, as also it is written in the second Psalm, “ ‘You are my Son, today I have begotten you.”

Luke records Paul and Barnabas’ preaching the Gospel in Antioch of Pisidia (Acts 13:13-52). Paul cited Psalm 2 to his Jewish audience in the synagogue (Acts 13:14-16) as being fulfilled in the resurrection of Jesus Christ.

Thirdly, Hebrews 1:1–5 (ESV) says , “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, ² but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. ³ He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, ⁴ having become as much superior to angels as the name he has inherited is more excellent than theirs. ⁵ For to which of the angels did God ever say, “You are my Son, today I have begotten you”?”

The writer of Hebrews expressed the truth of the eternality, incarnation, crucifixion and exaltation of the Son, Jesus Christ (Acts 1:1-11; Hebrews 2:9).  The text also describes the unique relationship between God the Father and God the Son.  

Finally, Hebrews 5:5 (ESV) says, “⁵ So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, “You are my Son, today I have begotten you.”

By quoting  Psalm 2:7, the writer further explains that Jesus Christ’s incarnation, and His priesthood were both by God the Father’s divine appointment (cf. John 8:54). Jesus’ humanity does not in any way diminish His eternal deity. or alter the essential equality within the Trinity (cf. John 10:30; 14:9–11). Psalm 2 acknowledges the Son of God, Jesus Christ, as both King and Messiah. Jesus Christ is the King-Priest.

“Kiss the Son, lest he be angry, and you perish in the way.” Beloved, I don’t want any of us to ever be in the way of the anger of Christ. And my plea is that we would all rejoice in His coming, willingly bow our knee before Him, embrace Him with affection, and give Him not the kiss of Judas, but the kiss of love and affection in which He delights,” states Dr. R. C. Sproul.

Are you anxious or worried about the current world condition? Take heart! The Lord is the sovereign God of the universe. He is control and is working all things for His purpose and glory. May this week we seek to consciously remember to “Serve,” “rejoice,” “fear,”  “tremble” and “submit” to the LORD.

May Psalm 2, and each of the New Testament references to the same, enrich your Advent season this year. May each of us have a greater understanding that Jesus Christ is the Anointed Son of God who came to earth to fulfill the Father’s sovereign will for our salvation.

May the Lord’s truth and grace be found here. Have a blessed Lord’s Day.

Soli deo Gloria!