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“¹³ though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief, ¹⁴ and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.” (1 Timothy 1:13–14 (ESV)

In spite of all Paul was and did prior to his conversion (Acts 8:1-3; 9:1-10), God’s grace was greater than all his sin. For the believer in Christ, God’s grace is greater than all our sin. For the soul without salvation in Christ, God’s grace is greater than all your sin.

And the grace (χάρις; charis) refers to God’s unmerited favor towards sinners who deserve His wrath and judgment. This grace is solely of our Lord (κυρίου; kyriou) who is the Master and Sovereign God of the universe. Paul elsewhere speaks of God’s grace. Consider these passages.  

Romans 3:21–26 (ESV) – “²¹ But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— ²² the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ²³ for all have sinned and fall short of the glory of God, ²⁴ and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵ whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. ²⁶ It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.”

Ephesians 2:1–5 (ESV) – “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. 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 2:8–10 (ESV) – “⁸ For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, ⁹ not a result of works, so that no one may boast. ¹⁰ For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” 

Paul continued to say God’s grace overflowed for me (ὑπερεπλεόνασεν; hyperepleonasen). In the Greek text, this word appears first. It means to abound or to be super abundant. The contrast as to what God’s grace was more abundant would respectively be Paul’s sin of blasphemy, persecution and insolent opposition towards Christ, the church and the Gospel.

Accompanying God’s grace was the God given gifts of faith and love. Faith (πίστεως; pisteos) is solely a trust in. commitment to, a dependence upon and a worship of Jesus Christ  Love (ἀγάπης; agapes) is a self; sacrificial love of the will which solely is from and centered in Jesus Christ.

“The transition from verse 13 to verse 14 is that from abounding sin to super-abounding grace. Here in verse 14 the emphasis is on the great change which by this grace was brought about in the life of the apostle. Note the position of the verb at the head of the sentence, for the sake of emphasis: “And it super-abounded, (namely) the grace of our Lord.” Grace, here as in 1:2, is God’s unmerited favor bestowed on the elect, producing consecrated lives (see 1 Thess. 1:1). The verb super-abounded clearly points to Paul as the author of the Pastorals, for nowhere in the New Testament do we find such constant emphasis on the “super” character of redemption in Christ,” explains Dr. William Hendriksen..^[1]

It is Paul who declares:

• “Where sin abounded, grace super-overflowed (overflowed all the more, Rom. 5:20).”
• “Faith super-increases (is growing beyond measure, 2 Thess. 1:3).” So does love.
• “I super-overflow (overflow abundantly) with joy (I am overjoyed, 2 Cor. 7:4).”
• “We are praying super-abundantly (with intense earnestness, 1 Thess. 3:10).”
• “The peace of God sur (-super)-passes all understanding (Phil. 4:7).”
• “Esteem them (the leaders) super-abundantly (very highly) in love (1 Thess. 5:13).”
• “In order that I might not super-exalt myself (uplift myself to an excessive degree), there was given me a thorn in the flesh” (2 Cor. 12:7).^[2]

“The phrase “with faith and love” indicates the effect of grace in Paul’s heart and life. Grace kindles faith and love, floods the soul with these divine gifts. The apostle is fond of this combination (see N.T.C. on 1 Thess. 1:3 and 5:8). With him grace is ever the root, faith and love are the trunk, and good works are the fruit of the tree of salvation. That holds for the Pastorals as well as for the other epistles (Rom. 4:16; 11:6; Gal. 5:22–24; Eph. 2:4–10; 2 Thess. 2:13; Titus 2:11–14; 3:4–8). For the concepts “faith” and “love” see N.T.C. on 1 Thess. 5:8. This faith and this love are “in Christ Jesus,” that is, they are centered in him. Paul possesses these graces because of his mystic union with Christ, the Savior,” concludes Dr. Hendriksen..^[3]

1 Praise, my soul, the King of heaven;
to his feet your tribute bring.
Ransomed, healed, restored, forgiven,
evermore his praises sing.
Alleluia, alleluia!
Praise the everlasting King!

2 Praise him for his grace and favor
to his people in distress.
Praise him, still the same as ever,
slow to chide, and swift to bless.
Alleluia, alleluia!
Glorious in his faithfulness!

3 Fatherlike he tends and spares us;
well our feeble frame he knows.
In his hand he gently bears us,
rescues us from all our foes.
Alleluia, alleluia!
Widely yet his mercy flows!

4 Angels, help us to adore him;
you behold him face to face.
Sun and moon, bow down before him,
dwellers all in time and space.
Alleluia, alleluia!
Praise with us the God of grace! – Henry Francis Lyte (1793-1847)

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

Soli deo Gloria!

---

^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 75.

^[2] Ibid. 75.

^[3] Ibid. 75.

“…though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief,” (1 Timothy 1:13 (ESV)

Pastor, musician, author and reformer John Newton (1725-1807) is well known for his classic hymn Amazing Grace.  He is also known for several striking and memorable quotes concerning the Christian life. Here are but a few.

“Although my memory’s fading, I remember two things very clearly: I am a great sinner and Christ is a great Savior.”

“God sometimes does His work with gentle drizzle, not storms.”

Whoever is truly humbled — will not be easily angry, nor harsh or critical of others. He will be compassionate and tender to the infirmities of his fellow-sinners, knowing that if there is a difference — it is grace alone which has made it! He knows that he has the seeds of every evil in his own heart. And under all trials and afflictions — he will look to the hand of the Lord, and lay his mouth in the dust, acknowledging that he suffers much less than his iniquities have deserved.”

“I am not what I ought to be, I am not what I want to be, I am not what I hope to be in another world; but still I am not what I once used to be, and by the grace of God I am what I am”

In today’s text, the Apostle Paul honestly remembered what he used to be. He called himself a former blasphemer, persecutor, and insolent opponent. The object of his blasphemy, persecution and insolent opposition was none other than Jesus Christ (Acts 9:1-4). This was what Paul was formerly (πρότερον; proteron). This meant his life prior to his conversion.

A blasphemer (βλάσφημον; blasphemon) is one who defames and slanders someone or something. It is reviling, insulting, and despising a person, place or thing. It means to speak evil. Paul not only did this personally, he sought to persuade others to do the same (Acts 26:11).

A persecutor (διώκτην; diokten) means to oppose, harass, and torment. Luke recorded this as historical fact (Acts 8:1-3)

To be an insolent opponent (ὑβριστήν; hybristen) refers to a violent insulter. This implies the malicious treatment of others (Rom. 1:30).

Paul also acknowledged he acted ignortantly in unbelief before his conversion. Paul’s active practice and work was steeped in ignorance (ἀγνοῶν; agnoon) or a failure to understand who Christ was and accomplished. This ignorance was not rooted in any lack of intelligence, but by his unbelief (ἀπιστίᾳ; apistia). Despite being a leader in religious Judaism (Phil. 3:1-6), Paul was a man void of true faith, trust, dependence, commitment and worship of the One, True God of heaven and earth. Ironically, Paul sought to serve the LORD by persecuting the LORD he sought to serve.  

The great news was Paul received mercy (ἠλεήθην; eleethen). The LORD sovereignly chose to “not” give Paul what he deserved; judgment.  Rather, He gave him what he did not deserve; forgiveness, redemption, reconciliation and justification (Eph. 2:1-5).

“Before his conversion, Paul persecuted the church (Acts 8:3; 9:1-5; 22:4-5; 26:9-11; Gal. 1:13). At that time, he saw it as his obligation in his zeal for God’s glory (Phil. 3:6). But now, having received grace through Jesus Christ, he views his history as a persecutor as constituting him ‘the least of the apostles’ (I Cor.15:8-10); ‘the least of all the saints’ (Eph. 3:8), and the ‘foremost of sinners’ (I Tim.  1:15-16),” explains Dr. R. C. Sproul.

John Calvin writes, “We see how candidly he acknowledges that it might be brought against him as a reproach, and how far he is from extenuating his sins, and how, by willingly acknowledging his unworthiness, he magnifies the greatness of the grace of God. Not satisfied with having called himself a “persecutor,” he intended to express more fully his rage and cruelty by an additional term, an oppressor.”

“But he appears to insinuate that there is no room for pardon, unless when ignorance can be pleaded in excuse. What then? Will God never pardon anyone who has sinned knowingly? I reply, we must observe the word unbelief; for this term limits Paul’s statement to the first table of the law. Transgressions of the second table, although they are voluntary, are forgiven; but he who knowingly and willingly breaks the first table sins against the Holy Spirit, because he is in direct opposition to God. He does not err through weakness, but by rushing wickedly against God, gives a sure proof of his reprobation.”

This is why our justification from God must be by grace alone, through faith alone in the person and work of Jesus Christ alone. Read and carefully meditate upon Paul’s inspired words to the church at Rome.

^“21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— ²² the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ²³ for all have sinned and fall short of the glory of God, ²⁴ and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵ whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. ²⁶ It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.” (Rom. 3:212-6 (ESV)

Therefore, we echo the words of John Newton: “I am not what I ought to be, I am not what I want to be, I am not what I hope to be in another world; but still I am not what I once used to be, and by the grace of God I am what I am”

Thanks be to God for His amazing grace and mercy; not only to the Apostle Paul but also to all believers in Christ. May the Lord’s truth and grace be found here.

Soli deo Gloria!

“I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service,” (1 Timothy 1:12 (ESV)

I Timothy, along with 2 Timothy and Titus, is a pastoral epistle by the Apostle Paul. It is also one of Paul’s most personal and autobiographical. The epistle not only contains sound doctrine, but also personal reflections. Today’s text is one example of the latter.

Paul recalled to his young protégé Timothy, God’s call for the former Pharisee to be converted and to serve. The apostle could not do anything else but serve the Lord as a missionary, evangelist, pastor/teacher, author of sacred Scripture and an apostle. However, prior to his conversion (Acts 9), Paul was as much a false teacher as those he described in 1:3-11.

“God’s sovereign purpose for Paul and for all believers works through personal faith. Until Paul was turned by the Holy Spirit from self-righteous works (see Phil. 3:4–7) to faith alone in Christ, he could not be used by God. He was in the same condition as the useless false teachers (1 Tim. 1:6–7),” explains Dr. John MacArthur.

God called my wife and I into full-time ministry, following my conversion to become a believer in Christ three years earlier, What a surprise! This sovereign call to serve necessitated my studying at an accredited Bible College. Detroit Bible College (DBC) fit the bill.

I spent three years at DBC of concentrated exposure to the Scriptures, theology, apologetics, pastoral ministry, missions, and philosophy. I describe myself at the time being like a dry sponge placed into a deep well of biblical truth. I soaked it up. It was an amazing time in my life. My wife shared this joy with me.

The phrase appointing me to service (θέμενος διακονίαν; themenos diakonian) means to be sovereignly placed by another into ministry. Paul clearly affirmed the one who appointed him to serve was none other than Christ Jesus our Lord.

Once Jesus called him into ministry, the Lord also gave Paul the strength (ἐνδυναμώσαντί; endynamosanti), or power, to serve. The call to serve is accompanied by the ability to fulfill the call. They are complimentary.

The Lord called the apostle into the ministry because He personally judged (ἡγήσατο; hegesato), or considered, Paul was faithful (πιστόν; piston). This means to be trustworthy, dependable, committed and honorable. What a humble privilege it is to consider the Lord calls individuals into the ministry who He knows will be faithful to the call. I desire to be faithful to the call to serve by the one who is faithful.

These words by Paul were not stiff, formal expressions to a false god. Rather, they were heartfelt words of gratitude to the One, True God who delivered the apostle from darkness into His marvelous light of grace and truth. The tone of the text is one of deep and intense emotion.

“Great is the dignity — of the apostleship, which Paul has claimed for himself; and he could not, looking at his former life, be accounted at all worthy of so high an honor. Accordingly, that he may not be accused of presumption, he comes unavoidably to make mention of his own person, and at once frankly acknowledges his own unworthiness, but nevertheless affirms that he is an Apostle by the grace of God. But he goes further, and turns to his own advantage what appeared to lessen his authority, declaring that the grace of God shines in him so much the more brightly,” explains John Calvin.

“When he gives thanks to Christ, he removes that dislike towards him which might have been entertained, and cuts off all ground for putting this question, “Does he deserve, or does he not deserve, so honorable an office?” For, although in himself he has no excellence, yet it is enough that he was chosen by Christ. There are, indeed many who under the same form of words, make a show of humility, but are widely different from the uprightness of Paul, whose intention was, not only to boast courageously in the Lord, but to give up all the glory that was his own.”

Paul’s perspective ought to be affirmed by each and every one who serves the Lord Jesus Christ. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹¹ in accordance with the gospel of the glory of the blessed God with which I have been entrusted.” (1 Timothy 1:11 (ESV)

The following message is from Pastor Charles H. Spurgeon entitled THE GLORIOUS GOSPEL OF THE BLESSED GOD. Spurgeon preached this sermon on June 30, 1867 at Camden Road Chapel. The biblical text is I Timothy 1:11.  

“Lastly, it is committed to our trust if we have received it that we may spread it—spread it personally by telling it abroad. If more could preach the Gospel it would be well. We have in all our congregations’ young men who are hard at work—at this very moment I do not doubt but what we have a hundred preaching in the street—perhaps more.”

“But I have sometimes regretted that so few of the wealthier men enter into such labor. We wish to see the men of ten talents preaching—the men of large abilities consecrating themselves to Christ. Many of our young members are more useful at literary institutions than in the church. Other useful occupations are all very well in their way, but I wish we could get the strength of our men spent more in the preaching of the Gospel.”

“The first business of a Christian is his Christianity, all the rest, his patriotism even, must be kept subservient to that, for heaven is more his country than England is, and Jesus Christ is rather his King than any of the kings of earth. “Seek ye first the kingdom of God and his righteousness.” I would ask young men now present who love the Lord, whether they really are doing for the cause of God what they ought to do? Whether they could not do something more by way of making manifest in every place the savor of Jesus Christ’s name?”

“I have to ask you, this morning, to help me to spread the glorious Gospel. Some years ago, having done my utmost to preach the Word with my own mouth, finding that running up and down throughout the country, preaching ten or twelve times a week, I was still able to do but very little. I thought if I found other tongues, and set them talking, found other brains and set them thinking, I might, perhaps, do more for the cause of my blessed Master.”

Before I dismiss you, I would like to press home to each one the question, “Do you believe in the Lord Jesus Christ? Has the Gospel become a glorious Gospel to you?” I do not know you as I know my own people, but when I look along my galleries I mourn over those who have been hearing the word ten years, and are the same as if they never heard it.”

“I suppose there are some of you in the like case, and my esteemed brother, Mr. Tucker, must cast his eye around the gallery, and the area, and see many who have grown Gospel-hardened. It is a horrible thing to think of! The same sun that melts wax hardens clay, and to some hearts the Gospel becomes the savor of death unto death.”

“If nothing comes of this morning’s service but making every one inquire how it is with his own soul, if it shall only constrain you to go to your solitary chamber and shut the door and pray, “O Lord, let me know this glorious Gospel. I have not understood it up till now, for it has not been glorious to me. Do make it so to me this day, that I may be saved!” My heart will be very glad if such shall be the case.”

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

Soli deo Gloria!

¹¹ in accordance with the gospel of the glory of the blessed God with which I have been entrusted.” (1 Timothy 1:11 (ESV)

The following message is from Pastor Charles H. Spurgeon entitled THE GLORIOUS GOSPEL OF THE BLESSED GOD. Spurgeon preached this sermon on June 30, 1867 at Camden Road Chapel. The biblical text is I Timothy 1:11.  

Second, the apostle says, “The glorious gospel of the blessed God, which is committed to my trust.” DO YOU RECOGNIZE YOUR RESPONSIBILITY?

“Paul speaks not here of himself alone. He might have said, “which is committed to the trust of every believer in Christ.” The Gospel is a priceless treasure and the saints are the bankers of it. It is committed to our trust as men commit business to their agents.”

“First, we are bound to believe it all. Take heed of receiving a divided and maimed Gospel. It has been said that “Only half the truth is a lie,” and so it is. Most of the ill reports which distress the world have truth at the foundation of them, but they become false through the exaggeration of one part and the omission of the next.”

“It should be the duty of every enlightened Christian to labor to master the whole compass of truth so far as possible. I suppose none but the Infinite mind can know all the lengths and breadths of truth, but still we should not be warped by education, nor be kept from receiving truth by prejudice. We should strive against all partiality, and it should be, whenever we open this Book, one of our prayers, “Open thou my eyes that I may behold wondrous things out of thy law.”

“To have a mind like molten metal, ready to be run into the mold of the truth, to have a soul like the photographer’s sensitive plate, ready to receive the light-writing of God at once, so that the truth may be there in its entirety, to be willing to give up the most cherished dogma, the most flesh-pleasing form of teaching, when we find it to be contrary to Scripture, this is to be a true disciple. To sit at Jesus’ feet and learn of Him, is the life-business of the Christian in this house of his pilgrimage. The Gospel is in this sense, committed to our trust, for we are to lay it up in our hearts.”

“But someone demands, “How am I to know which is the Gospel?” You may know it by searching the Scriptures. “But one sect says this, and another sect says the opposite.” What have you to do with the sects? Read the Book of God for yourself. “But some men do read it and arrive at one opinion, and some maintain the opposite, and thus they contradict themselves, and yet are equally right. Who told you that? That is impossible. Men cannot be equally right when they contradict each other. There is a truth and there is a falsehood. If yes be true, no is false. It may be true that good men have held different opinions, but are you responsible for what they may have held, or are you to gather that because they were good personally, therefore everything they believed was true?”

“No, but this Book is plain enough. It is no nose of wax that everybody may shape to what form he likes. There is something taught here plainly and positively, and if a man will but give his mind to it, by God’s grace he may find it out. I do not believe that this Book is so dark and mysterious as some suppose or if it were, the Holy Spirit who wrote it still lives, and the Author always knows His own meaning—you have only to go to Him in prayer and He will tell you what it means.”

“Seek to carry out the sacred trust committed to you by believing it, and believing it all. Search the Word to find out what the Gospel is, and endeavor to receive it into your inmost heart that it may be in your heart’s core forever.”

“Next, as good stewards we must maintain the cause of truth against all comers. “Never get into religious controversies,” says one—that is to say, being interpreted, be a Christian soldier, but let your sword rust in its scabbard and sneak into heaven like a coward. Such advice I cannot endorse. If God has called you by the truth, maintain the truth which has been the means of your salvation.”

“Now we can each of us in our station do that. We are not all called to preach in these boxes called pulpits, but we may preach more conveniently and much more powerfully behind the counter or in the drawing room, or in the parlor, or in the field, or wherever else providence may have placed us. Let us endeavor to make men mark what kind of Gospel we believe.”

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

Soli deo Gloria!

¹¹ in accordance with the gospel of the glory of the blessed God with which I have been entrusted.” (1 Timothy 1:11 (ESV)

The following message is from Pastor Charles H. Spurgeon entitled THE GLORIOUS GOSPEL OF THE BLESSED GOD. Spurgeon preached this sermon on June 30, 1867 at Camden Road Chapel. The biblical text is I Timothy 1:11.  

“It is a most refreshing novelty to hear the voice of Jesus say, “Come unto me and rest.” Though you have heard the invitation outwardly thousands of times, yet Jesus’ own voice, when He speaks to your heart, will be as surprisingly fresh to you as if these dumb walls should suddenly find a tongue, and reveal the mysteries which have been hidden from the foundation of the world. To every believer the Gospel comes as news from the land beyond the river, God’s mind revealed by God’s Spirit to His chosen.”

‘It is good news too. Now, has the Gospel ever been experientially good to you, my hearer? Good in the best sense, good emphatically, good without any admixture of evil, the Gospel is to those who know it—is it so to you? Have you ever been deeply sensible of your overwhelming debt to the justice of God, and then gladly received the gracious information that your debts are all discharged?”

“Have you trembled beneath the thunder-charged cloud of JEHOVAH’s wrath, which was ready to pour forth its tempest upon you, and have you heard the gentle voice of mercy saying, “I have blotted out, as a cloud, thy transgressions, and as a cloud, thy sins”? Have you ever known what it is to be fully absolved, to stand before God without fear, accepted in the Beloved, received as a dear child, covered with the righteousness of Christ? If so, the Gospel has been “good” indeed to you. Grasping it by the hand of faith, and feeling the power of it in your soul, you count it to be the best tidings that ever came from God to man.”

“I shall now ask you earnestly to answer my question as in the sight of God. Let no man escape from this most vital inquiry; Has that which Paul calls the Gospel, proved itself to be Gospel to you? Did it ever make your heart leap, just as some highly gratifying information excites and charms you? Has it ever seemed to you an all-important thing? If not, you know not what the Gospel means. O let my anxious questions tenderly quicken you to be concerned about your soul’s affairs and to seek unto the Lord Jesus for eternal life.”

“Paul, having called the message of mercy “the Gospel,” then adds an adjective— “the glorious Gospel,” and a glorious Gospel it is for a thousand reasons—glorious in its antiquity. For before the beams of the first morning drove away primeval shades, this Gospel of our salvation was ordained in the mind of the Eternal.”

“It is glorious because it is everlasting—when all things shall have passed away as the hoar frost of the morning dissolves before the rising sun, this Gospel shall still exist in all its power and grace. It is glorious because it reveals the glory of God more fully than all the universe beside. Not all the innumerable worlds that God has ever fashioned, though they speak to us in loftiest eloquence from their celestial spheres, can proclaim to us the character of our heavenly Father as the Gospel does.”

“The heavens are telling the glory of God,” but the Gospel which tells of Jesus has a sweeter and a clearer speech. The poet talks of the great and wide sea where the almighty form mirrors itself in tempest. So, indeed, the finger of God may mirror itself, but a thousand oceans could not mirror the Infinite Himself—the Gospel of Jesus Christ is the only molten looking-glass in which JEHOVAH can be seen.”

“In Jesus we see not only God’s train, such as Moses saw when he beheld the skirts of JEHOVAH’S robe in the cleft of the rock, but the whole of God is revealed in the Gospel of Jesus, so that our Lord could say, “He who hath seen me, hath seen the Father.” If the Lord be glorious in holiness, such the Gospel reveals Him. Is His right hand glorious in power? so the Gospel speaks of Him. Is the Lord the God of love? Is not this the genius of the Gospel? The Gospel is glorious because every attribute of Deity is manifested in it with unrivalled splendor.”

“Now, is the Gospel to you, my dear young friend over there, the Gospel of a God whom you bless with all your heart, because He has sent it to you, and made you willing to receive it? If so, you are saved. But if not, if no emotions of sincere gratitude stir the deeps of your soul, then the Gospel has been to you no more than a sounding brass and a tinkling cymbal.”

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

Soli deo Gloria!

Having just concluded the study of holiness, it is time to focus our attention on the upcoming Advent Season. Advent, from the Latin adventus meaning “coming or arrival.” It is the Latin translation of the Greek parousia. In the New Testament, this is the term used for the coming of the Christ or Messiah. The annual season of Advent in the Christian calendar anticipates the “coming of Christ” from three different perspectives.

The first is the physical incarnation or birth of Jesus Christ in Bethlehem of Judea (Micah 5:2; Luke 1:25-38; 2:1-7; Matthew 1:18-25; Gal. 4:1-4). It is the celebration known as Christmas.

The second perspective is the reception of Jesus Christ as Savior and Lord in the heart of the believer (John 1:12-13; Rom. 8:9; I Cor. 12:13; Gal. 4:4-6; Eph. 3:14-19). God accomplishes this by grace alone through faith alone in the person and work of Jesus Christ alone (Romans 3:21-26; Ephesians 2:1-10).   

The third perspective is the soon eschatological or Second Coming of Jesus Christ. It is when the Savior returns to earth in power, might and glory (Matthew 24-25; Revelation 19-22) to establish His eternal kingdom.

Of the many Old Testament prophecies concerning the coming of the Messiah, the collection known as The Psalms contains several significant passages related to the coming Savior and Lord. It is to some of these Messianic Psalms we will give our attention to in the next several weeks. These psalms are either recited, or referred to, in the New Testament.

The entire collection of Psalms is entitled “Praises” in the Hebrew text. Jewish Rabbis often designated it “The Book of Praises.” The Septuagint (LXX), the Greek translation of the OT, labeled it “Psalms” (cf. “The Book of Psalms” in the NT: Luke 20:42; Acts 1:20). The Greek verb from which the noun “psalms” comes basically denotes the “plucking or twanging of strings,” so that an association with musical accompaniment is implied. The English title comes from the Greek term and its background. The Psalms was/is Israel’s ancient, God-breathed (2 Tim. 3:16; 17; 2 Peter 1:20-21) “hymnbook,” which defined the proper spirit and content of worship of the One, True God;.

It is helpful to recognize certain recurring genres or literary types in the Psams. Some of the most obvious are: 1) the wisdom psalm with instructions for right living; 2) lamentation psalms featuring patterns that deal with the pangs of life (usually arising from enemies without); 3) penitential psalms (mostly dealing with the “enemy” within, i.e., sin); 4) thanksgiving psalms; and (5) kingship (universal or mediatorial; theocratic and/or messianic rule).  It is to these Messianic Psalms we are going to give our attention.

It is my prayer that our brief study of The Savior in the Psalms will deeply enrich your 2025 Advent Season. May each of us gain a deeper understanding of the Coming of the Lord Jesus Christ in all three of its biblical aspects.

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

Soli deo Gloria!

¹¹ in accordance with the gospel of the glory of the blessed God with which I have been entrusted.” (1 Timothy 1:11 (ESV)

The following message is from Pastor Charles H. Spurgeon entitled THE GLORIOUS GOSPEL OF THE BLESSED GOD. Spurgeon preached this sermon on June 30, 1867 at Camden Road Chapel. The biblical text is I Timothy 1:11.  

“THIS verse occurs just after a long list of sins, which the apostle declares to be contrary to sound doctrine. From which we gather that one test of sound doctrine is its opposition to every form of sin. That doctrine which in any way palliates sin may be popular, but is not sound doctrine. Those who talk much of their soundness, but yet by their lives betray the rottenness of their hearts, need far rather to be ashamed of their hypocrisy than to be proud of their orthodoxy.”

“The apostle offers in the verse before us another standard by which to test the doctrines which we hear. He tells us that sound doctrine is always evangelical— “Sound doctrine according to the glorious gospel.” Any doctrine which sets up the will or the merit of man, any doctrine which exalts priest-craft and ceremonial, any doctrine, in fact, which does not put salvation upon the sole footing of free grace, is unsound.”

These two points are absolutely needful in every teaching which professes to come from God. It must commend and foster holiness of life, and at the same time, it must, beyond all question, be a declaration of grace and mercy through the Mediator. Our apostle was, by the drift of his letter, led incidentally to make mention of the Gospel. And then, in a moment, taking to himself wings of fire, he mounts into a transport of praise, and calls it “The glorious gospel of the blessed God.” Such is his mode of writing generally, that if he comes across a favorite thought, he is away at a tangent from the subject that he was aiming at, and does not return until his ardent spirit cools again.”

“In this case, or whenever he was aware, his soul made him like the chariots of Aminadab. His glowing heart poured forth the warmest eulogium upon that hidden treasure, that pearl of price immense, which he prized beyond all price, and guarded with a sacred jealousy of care. I think I see the radiant countenance of the apostle of the Lord, as with flashing eyes he dictates the words, “The glorious gospel of the blessed God, which was committed to my trust.”

“Our subject affords us fine sea-room, but our time is short, our boat is small, and the atmosphere is so hot and heavy that scarcely a breath of air is to be had, and therefore I will keep to one straightforward track, and not distract you with many topics. To open up the text in all its length and breadth would be fit exercise for the loftiest intellect, but we must be content with a few experiential and practical remarks, and may the Lord enable us to weave them into a heart-searching discourse.”

In the first place, then, Paul praises the Gospel to the utmost by calling it “The glorious gospel of the blessed God.”—HAVE WE EXPERIENCED ITS EXCELLENCE?

“It is necessary to ask the question even in this congregation. For even to great multitudes who attend our houses of prayer, the Gospel is a dry, uninteresting subject. They hear the Word because it is their duty. They sit in the pew because custom requires an outward respect to religion, but they never dream of the Gospel having anything glorious in it, anything that can stir the heart or make the pulse beat at a faster rate.”

“The sermon is slow, the service is dull, the whole affair is a weariness to which nothing but propriety makes men submit. Some people do their religion as a matter of necessity, as a horse drags a wagon. But if that necessity of respectability did not exist, they would be as glad to escape from it as the horse is to leave the shafts and to miss the rumbling of the wheels. It is necessary, then, to ask the question, and I shall put it before you in three or four ways.”

“Paul calls the sacred message of mercy the Gospel. Has it been the Gospel to us? The word is plain, and I hardly need remind you that it means “good news.” Now, has the Gospel been “good news” to us? Has it ever been “news” to you? “We have heard it so often,” says one, “that we cannot expect it to be news to us. We were trained by godly parents. We were taken to Sunday school. We have learned the Gospel from our youth up. It cannot be news to us.”

“Let me say to you, then, that you do not know the word of reconciliation unless it has been, and still is, news to you.” To every man who is ever saved by the Gospel, it comes as a piece of news as novel, fresh, and startling, as if he had never heard it before. The letter may be old, but the inward meaning is as new as though the ink were not yet dry in the pen of revelation.”

“The Gospel in its spirit and power always wears the dew of its youth. It glitters with morning’s freshness—its strength and its glory abide forever. Ah! my dear hearer, if you have ever felt your guilt, if you have been burdened under a sense of it, if you have looked into your own heart to find some good thing, and been bitterly disappointed, if you have gone up and down through the world to try this and that scheme of getting relief, and found them all fail you like dry wells in the desert which mock the traveler, it will be a sweet piece of news to your heart that there is here present salvation in the Savior.”

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

Soli deo Gloria!

^8 “Now we know that the law is good, if one uses it lawfully, ⁹ understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, ¹⁰ the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, ¹¹ in accordance with the gospel of the glory of the blessed God with which I have been entrusted.” (1 Timothy 1:8–11 (ESV)

Why did the LORD give His people the Mosaic Moral Law? The Apostle Paul answered this question in today’s text. Following a summary statement referring Timothy, and today’s reader of the text, to the previously mentioned false teachers (1:3-7), Paul set forth the purpose for the law of God. This moral law is often referred to as The Ten Commandments.

The apostle wrote, “…understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane.” He concisely explained God did not give the law for the righteous or the just. This was because no one is inherently righteous and just before the LORD (Psalm 14:1-3; 53:1-3; Isaiah 64:6; Romans 3:10). Sinners need to be justified with an imputed, or credited, righteousness which is alien or outside of themselves (Gen. 15:1-6; Romans 4:1-25).

God gave the law to sinners so they would recognize their sin. This was why the Lord presently and personally laid down (κεῖται; keitai), set in place and caused to exist His righteous rules and standards.

The purpose of God’s law remains the same; to expose the sinner’s sin before the sinner. What kind of sinners does Paul refer?  Paul provided a concise list. They are initially organized in three pairs. The law of God was for the lawless and disobedient. It was for the ungodly and sinners. It was also for the unholy and profane. The descriptive terms pertain to the sinner’s relationship with God contained in the first four of the Ten Commandments (Exodus 20:1-11).

Paul then addressed the law of God as it pertained to the sinner’s relationship with other sinners. These are the remaining six commandments of the ten.

First, God gave the law for those who strike their fathers and mothers. These are they who do not honor their father and mother. (Ex. 20:12; Eph. 6:1-3).

Second, God gave the law for murderers. These are they who commit premeditated murder and who are also angry with others (Ex. 20: 13; Matt. 5:21; 19:18; Rom. 13:9; Gen. 9:5).

Third, God gave the law for the sexually immoral, and men who practice homosexuality. These are they who deviate from God’s standard of a husband and wife in a committed heterosexual marriage (Gen. 1:26-27; 2:18-25; Ex. 20:14; Lev. 18:20; Deut. 22:22; Prov. 6:32; Matt. 5:27; I Cor. 6:9; Gal. 5:19; I Thess. 5:1-8; Heb. 13:4). This is a condemnation of the current LGBTQ+ movement.  

Fourth, God gave the law for enslavers. These are they who are thieves (Ex. 20:15; Lev. 19:11; Matt. 19:18; Eph. 4:28; Rom. 13:9).

Fifth, God gave the law for liars and perjurers. These are they who do not tell, or live by, God’s truth (Ex. 20:16; 23:1; Prov. 19:5-9; 21:28; 24:28; Matt. 19:18).

Sixth, God gave the law for whatever else is contrary to sound doctrine, The question of what is sound doctrine and what is not is answered by Paul’s statement in vs. 11. Sound doctrine is “in accordance with the gospel of the glory of the blessed God with which I have been entrusted.”

Entrusted (ἐπιστεύθην; episteuthen) is a derivative of the word faith. God entrusted Paul to be committed to, dependent upon, and to honor the gospel of glory of the blessed God.

“Paul’s yardstick for measuring what is and is not sound teaching, of course, was the message of God’s great good news in Christ with which he had been entrusted (cf. 1 Thes. 2:4; Titus 1:3), and which he had faithfully preached in Ephesus (cf. Acts 20:17–27).” ^[1]

John Calvin writes, ‘According to the gospel of glory.  By calling it “the gospel of glory,” that is, “the glorious gospel,” he sharply rebukes those who labored to degrade the gospel, in which God displays his glory. He expressly says that it hath been entrusted to him, that all may know that there is no other gospel of God than that which he preaches; and consequently, that all the fables which he formerly rebuked are at variance both with the law and with the gospel of God.”

To guard God’s people begins with guarding God’s truth. God’s leaders must always be on their guard.

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] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 732.

^8 “Now we know that the law is good, if one uses it lawfully, ⁹ understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, ¹⁰ the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, ¹¹ in accordance with the gospel of the glory of the blessed God with which I have been entrusted.” (1 Timothy 1:8–11 (ESV)

Why did the LORD give His people the Mosaic Law (Exodus 19-24)? The law I refer to is not the social, dietary or ceremonial law, but rather God’s eternal and moral law. Some people believe it was so sinners could earn their justification from God by their obedience to the moral law. The Scriptures offer no such hope (Romans 3:9-20; 4:1-25; 5:1-5; Galatians 2:15-3:29; Ephesians 2:1-10). Justification is solely by grace alone, through faith alone in the person and work of Jesus Christ alone (Rom. 3:21-26).   

This brings us back to our original question. Why did the LORD give His people the Mosaic Moral Law? The Apostle Paul answered this question in today’s text. Following a summary statement referring Timothy, and today’s reader of the text, to the previously mentioned false teachers (1:3-7), Paul sets forth the purpose for the law of God.  

The apostle began by writing, “…understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane.” He concisely explained God did not give the law for the righteous or the just. This was because no one is inherently righteous and just before the LORD (Psalm 14:1-3; 53:1-3; Isaiah 64:6; Romans 3:10). Sinners need to be justified with an imputed, or credited, righteousness which is alien or outside of themselves (Gen. 15:1-6; Romans 4:1-25).

God gave the law to sinners so they would recognize they were sinners. This was why He presently and personally laid down (κεῖται; keitai), sets in place and causes to exist His righteous rules and standards.  

The purpose of God’s law remains the same; to expose the sinner’s sin before the sinner. What kind of sinners does Paul refer?  Paul provided an equally concise list. They are organized in three pairs.

First, the law is for the lawless. The lawless (ἀνόμοις; anomas) are those who live outside law and order. They are disobedient to the law. Second, the law is for the disobedient. The disobedient (ἀνυποτάκτοις; anypotaktois) are the rebellious and the independent of any authority than themselves.

Third, the law is for the ungodly. The ungodly (ἀσεβέσι; asebesi) are those who live without regard for faith in the Lord and the practice of godliness. Fourth, the law is for sinners. Sinners (ἁμαρτωλοῖς; harmartolois) are those who have no concern for obeying the law of God.  

Fifth, the law is for the unholy. The unholy (ἀνοσίοις; anoosios) are those who are not separate from sin or morally pure in their life and lifestyle. Sixth, the law is for the profane. The profane (βεβήλοις; bebelois) are the godless and worthless in their thoughts, speech and behavior.

“Paul provided a striking list of examples which seem to be intentionally based on the Ten Commandments (cf. Ex. 20:3–17). The list begins with three pairs corresponding to the first table of the Decalogue dealing with offenses against God: (1) lawbreakers and rebels, (2) the ungodly and sinful, (3) the unholy (anosiois, “not devout”; cf. hosious in 1 Tim. 2:8) and irreligious (bebēlois, “profane”; cf. 4:7; 6:20; 2 Tim. 2:16).”^[1]

Dr. William Hendriksen writes, “The apostle now gives a summary of the law of the Ten Commandments. That summary shows clearly that there is no room for anyone (least of all for the Ephesian errorist) to sit at ease in Zion, to be filled with a sense of security, so that with perfect composure he can now begin to use the law as a kind of crossword puzzle or as raw material for the fabrication of interesting stories about ancestors.^[2]

“God rules His universe by law. Nature itself operates under His providential government. The so-called laws of nature merely describe God’s normal way of ordering His universe. These ‘laws’ are expressions of His sovereign will,” explains Dr. R. C. Sproul.

“We are not autonomous. That is, we may not live according to our own law. The moral condition of humankind is that of heteronomy: we live under the law of another. The specific form of heteronomy under which we live is the law of God.”

The psalmist prayed, “Blessed are those whose way is blameless, who walk in the law of the Lord! ²          Blessed are those who keep his testimonies, who seek him with their whole heart, ³ who also do no wrong, but walk in his ways! ⁴ You have commanded your precepts to be kept diligently. ⁵ Oh that my ways may be steadfast in keeping your statutes! ⁶ Then I shall not be put to shame, having my eyes fixed on all your commandments.⁷ I will praise you with an upright heart, when I learn your righteous rules. ⁸ I will keep your statutes; do not utterly forsake me!” (Psalm 119:1–8 (ESV)

May we seek to be obedient to the law of the LORD. May His truth and grace be found here. Have a blessed day in the LORD.

Soli deo Gloria!  

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 732.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 67.