His Word Today

Blessed are the meek, for they shall inherit the earth.” (Matthew 5:5 ESV)

Jesus continued to proclaim the Lord’s blessings to the disciples who followed Him (Matt. 5:1-2). He preached about who God would bless and why. Jesus previously declared blessing on the poor in spirit and those who mourn. In today’s text, He addresses those who are meek.

To be meek (πραΰς; praus) means to be gentle and humble. Meekness is not weakness. It is the opposite of being out of control: physically, intellectually, emotionally and volitionally.

“The word is best understood as “gentleness,” or a refusal to take control by brute force or manipulation. Meekness, from a Christian perspective, is about faith. It is about trusting God to win the battle in the end instead of going to extremes to win the battle on our own terms. The concept is often referred to as “strength under control,” rather than “strength seeking control,” explains one commentator.

To inherit (κληρονομέω klēronomeō) means to obtain or receive by inheritance. This idea is taken from Psalm 37:11.

“The idea of gaining the world, whether as individuals or as a nation, is as old as human history, and the spirit of the builders of the tower of Babel reverberates through all such efforts: “Let us build ourselves a city and a tower with its top in the heavens and let us make a name for ourselves” (Gen. 11:4). This seems to be the goal of fallen humanity, both individually and collectively: to make a name for ourselves through accumulation, accomplishment, or through expanding our borders. And when these things are the defining pursuits of a person or a people, the defining character of that person or people will lean in the direction of avarice and arrogance,” explains Pastor Ken Jones.

“So in looking at Matthew 5:5, we note that this verse is connected to texts such as Psalm 37, where the ruthless ambition of evildoers to gain the things of the world is contrasted against the righteous who commit their way to the Lord and trust in Him (Ps. 37:5). In verses 9–10, we are told that the evildoers will be cut off. Moreover, the earth will not be earned but will rather be inherited (vv. 9, 11, 22, and 34). And here’s the kicker: the ones who will gain the earth by inheritance are the meek.”

Meekness is foreign to our fallen, sinful condition. It is rather a fruit of the Holy Spirit (Gal. 5:23). It is a result of justification by grace alone, through faith alone, in the person and work of Jesus Christ alone.

“So, the blessing of this beatitude is that those who look to Christ in faith will inherit the earth because they have been credited with His meekness and have been given the gift of the Spirit, who connects us to Christ and conforms us to His likeness,” concludes Pastor Jones.

Soli deo Gloria!

“Blessed are those who mourn, for they shall be comforted.” (Matthew 5:4 ESV)

Yesterday’s text contained the first Beatitude.  “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3 ESV). Notice the state of being verb “are” that immediately follows the word blessed. The individuals to whom Jesus addresses are those who exist in a recognized condition of spiritual poverty. This is the opposite of self-sufficiency. This is the sinner’s recognition of their spiritual bankruptcy apart from God’s redeeming grace. This speaks of our lostness and hopelessness apart from grace alone, through faith alone in the person and work of Jesus Christ alone. 

“Any attempt to save ourselves is a deadly avoidance of Jesus. We think our efforts will makes us right with God when, in reality, they keep God and Christ at a distance from us. Ironically, what we thought would save us – our works – keep us from being saved. Here is the altar at which we must sacrifice our pride. Once we grasp that our works contribute nothing to our salvation, we have come to the end of ourselves. At the end of self, we always meet Jesus. We will never meet Him anywhere else. How could we? Blinded by our relentless doing, we miss the centrality of His dying and doing,” explains Gabriel Fluhrer in his book The beauty of Divine Grace.  

The second beatitude is found in today’s text: “Blessed are those who mourn, for they shall be comforted,” (Matthew 5:4 ESV). What kind of mourning does Jesus have in mind, and correspondingly, what comfort?

Mourning (πενθέω; pentheō) refers to a present and active grief and sorrow. The immediate context means a mourning over sin. This is a godly sorrow that leads to repentance without regret (2 Cor. 7:10). This mourning results in comfort (παρακαλέω parakaleō) that God provides. It is the encouragement of the forgiveness within salvation.

Isaiah 40:1-2 says, “¹Comfort, comfort my people, says your God. ² Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the LORD’s hand double for all her sins.”

Isaiah 61:1-2 says, “The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; ² to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn;”

Both texts refer to the coming Messiah; Jesus Christ. He alone provides a comforting salvation to both Jews and Gentiles (Luke 4:18-21; Rom. 1:16-17).

“Given the human condition, Jesus’ promise to comfort those who mourn sin could scarcely be more counterintuitive. Given the spirit of our age, it could scarcely be more countercultural. Sin in the late-modern West is not grieved. It’s not disapproved of. It’s not merely tolerated. It is celebrated. Our society doesn’t mourn sin; it mourns those who mourn sin,” explains commentator Matt Smethurst.

“Yet we can succumb to similar tendencies, can’t we? No doubt one reason we fail to mourn sin is because we underestimate it. We assume it’s little more than a cosmic parking ticket. But sin is not trivial; it is treason, an insurrection against heaven’s throne. We have never committed a small sin because we have never offended a small God.”

“To the degree that we mourn our sin—both individually (Ps. 51:1–4; Luke 18:13; 1 John 1:9) and collectively (Ezra 9:4; Ps. 119:136; James 5:16)—we avail ourselves of heaven’s comfort. To the degree that we don’t, we rob ourselves of it,” concludes Smethurst.

Soli deo Gloria!     

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3 ESV)

The Old Testament (OT) Levitical priests had the responsibility of representing the Jewish people before God.  The OT prophets has the responsibility of representing God before the people. It is the task of the prophet that bears our consideration when studying the Sermon on the Mount.

In doing so, the prophets delivered a message called an oracle. It was God’s message to the people. It was the prophet’s task to herald God’s message. The prophets neither composed the oracle nor were they to change it. Their task was to accurately proclaim God’s message. The prophets were to be obedience driven and not audience driven.

There were two types of oracles. There was an oracle of doom or wrath. It was an oracle of woe. The Prophet Habakkuk delivered such an oracle to the Judean (Hab. 3). Jesus delivered such an oracle to the Pharisees (Matt. 23).  There was also an oracle of blessing prefaced by the word “blessed.” These two types or oracles are foundationally found in Leviticus 26 and Deuteronomy 27 & 28.

Jesus delivered an oracle of blessing to the people during the Sermon on the Mount. This is complicitous in Matt. 5:3-12 in the section known as the Beatitudes. The word “blessed” means happy, fortunate, or blissful.

“Jesus was describing the divinely bestowed well-being that belongs only to the faithful. The Beatitudes demonstrate that the way to heavenly blessedness is antithetical to the worldly path normally followed in pursuit of happiness. The worldly idea is that happiness is found in riches, merriment, abundance, leisure, and such things. The real truth is the very opposite. The Beatitudes give Jesus’ description of the character of true faith,” explains Dr. John MacArthur

Today’s text contains the first Beatitude.  “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3 ESV)

Notice the state of being verb “are” that immediately follows the word blessed. The individuals to whom Jesus addresses are those who exist in a recognized condition of spiritual poverty. This is the opposite of self-sufficiency. This is the sinner’s recognition of their spiritual bankruptcy apart from God’s redeeming grace. This speaks of our lostness and hopelessness apart from grace alone, through faith alone in the person and work of Jesus Christ alone.   

“Spiritually empty is what it means to be “poor in spirit.” We often get tripped up on the word “poor” because we so quickly associate it with material lack. But in Scripture, including in the Old Testament, poor does not necessarily mean physical poverty. It is often a technical term for those who realize that, at bottom, they need God for everything physical and spiritual. This is what Isaiah meant when he proclaimed, “The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor” (Isa. 61:1),” explains Dr. R. C. Sproul.

“Being poor in spirit is about God giving us a proper attitude toward ourselves and toward Him. We need to see ourselves as carrying a debt of sin and, consequently, as bankrupt before God. Knowing this about ourselves, we cry for mercy to the only One who can wipe out our debt and be our supply in our bankruptcy—we cry out to God,” continues Dr. Sproul.

The result of being poor in the spirit is entrance into the kingdom of heaven. The Lord’s rule and reign in our lives is by divine grace alone. No amount of self-help can accomplish this miracle.

The fundamental posture of this beatitude is found in the tax collector in Luke 18:9–14. The Pharisee in this parable trusted in himself and his works before God. In contrast, the tax collector said, “God, be merciful to me, a sinner!” The promise follows: “For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” If we are going to enter the kingdom of heaven and be satisfied there in Christ, we must first be “poor in spirit,” concludes Dr. Sproul.

Soli deo Gloria!

 “Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him. And He opened His mouth and taught them, saying:” (Matthew 5:1-2 ESV)

One of the characteristics of Matthew’s Gospel was his attention to the teachings of Jesus. The apostle recorded Jesus’ teaching on discipleship and mission (Ch. 10), parables concerning the kingdom of heaven (Ch. 13), relationships in the church (Ch. 18), condemnation of legalists (Ch. 23), and the end times (Ch. 24-25). In Matthew 5-7, Jesus shared the ethics of the kingdom. The Sermon on the Mount is the first of the great blocks of Jesus’ teaching in Matthew.

Within the immediate context, Jesus is ministering in the region of Galilee (Matt. 4:23-25). He has been teaching in the Jewish synagogues, proclaiming the good news of the kingdom of heaven, and healing people of disease. Consequently, His fame spread throughout the entire region, including the Gentile country of Syria, the Decapolis, and from Jerusalem and Judea. This is amazing when you consider that there was no mass media at that time. However, word of mouth proved pretty effective.

During that period and on a certain day, Jesus saw the crowds who were following Him. Today’s text says that He went up on the mountain. As God gave commandments to Moses while on a mountain (Ex. 19-20), Jesus’ ascent is reminiscent of the scene on Mount Sinai. The location of Jesus’ sermon is unknown. However, we can be sure it occurred in the Galilean area, perhaps on the northwest coast; which has a natural uphill slope ideal for preaching and hearing.

It is interesting to note that Jesus sat down. While this is rather uncommon in our day when publicly speaking, it was the norm for Jewish Rabbi’s to sit when teaching (Luke 4:16-20).  

It was this moment that Jesus’ disciples came to Him. These individuals were not just the twelve, but all the people who were literally following Jesus. Jesus then began to teach the crowd.

“This is the first of five major discourses in Matthew (Chs. 5–7; 10; 13; 18–20; 24–25). Speaking to his disciples (5:1), Jesus expounds the reality of discipleship lived in the presence and power of the kingdom of God but within the everyday world. Some interpreters have thought the purpose of this sermon was to describe a moral standard so impossibly high that it is relevant only for a future millennial kingdom. Others have thought its primary purpose was to portray the absoluteness of God’s moral perfection and thereby to drive people to despair of their own righteousness, so they will trust in the imputed righteousness of Christ. Both views fail to recognize that these teachings, rightly understood, form a challenging but practical ethic that Jesus expects his followers to live by in this present age,” explains Dr. John MacArthur.  

I encourage you to read the Sermon on the Mount in one sitting. Ask the Lord to impress upon you the importance of kingdom living. Have a blessed day in Christ.

Soli deo Gloria!

²⁴ “So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics, and he healed them. ²⁵ And great crowds followed him from Galilee and the Decapolis, and from Jerusalem and Judea, and from beyond the Jordan.” (Matthew 4:24–25 ESV)

Our day and age has immediate communication by phone, television, radio, satellite and internet. We contain this information literally within the palm of our hands. It may be difficult for us to grasp living in a culture lacking instant communication. However, that is the historical setting of Jesus’ day.

Therefore, it is striking that Jesus’ fame spread throughout all Syria; the Gentile nation immediately north of Israel. This notoriety occurred by word of mouth. It was basic, but effective. It would have taken some time, but the news of Jesus’ ministry of teaching, proclamation and healing soon spread.  

Consequently, all manner of people with all manner of problems came to Jesus seeking a solution to their problems. These included diseases and pain, demonic oppression, along with those experiencing seizures and paralysis. Jesus healed them.

Jesus’ fame soon spread from Syria and Galilee to the Decapolis; a “ten cities” Gentile area that included a large Jewish population. Eventually, crowds came from even Judea and Jerusalem and the area east of the Jordan River; called beyond the Jordan.

“The ministry of Jesus—and probably also the ministry of the four men he called (vv. 18–22)—was dramatic for multitudes of people heard of Jesus and began to flock to Him. The news about Him spread all over Syria, the area north of Galilee. As people came, they brought many who were afflicted with a variety of illnesses and Jesus healed them all. No wonder large crowds began to follow Jesus from Galilee, from the Decapolis (lit., “10 cities”; an area east and south of the Sea of Galilee), from Jerusalem and Judea, and the region across (west of) the Jordan River,” explains commentator Louis A. Barbieri.

“This summary shows Jesus as acceptable in the synagogues (contrast the later hostility) and widely popular as a teacher and especially as a healer; the mission in Galilee was essentially a success story. While localized in Galilee, Jesus’ ministry attracted attention throughout ‘greater Palestine’ (which formed part of the Roman province of Syria). The prominence of healing marks a significant advance beyond the ministry of John: the power of the kingdom of heaven to which John looked forward was now being experienced in action,” explains commentator Richard France.

More to come as we anticipate Jesus’ first major discourse recorded in Matthew’s Gospel; The Sermon on the Mount. I encourage you to read Matthew 5-7 in one sitting in preparation. Have a blessed day in the Lord.  

Soli deo Gloria!  

²³ “And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people.” (Matthew 4:23 ESV)

Jesus’ initial ministry occurred within the Galilean area of Palestine. He began preaching the kingdom of heaven in Galilee of the Gentiles (Matt. 4:12-17). During this time, Jesus was not only traveling throughout Galilee, but He was also involved in three particular ministries: teaching, proclaiming and healing. An examination of each is appropriate. Today, we examine Jesus preaching and healing ministry.

“In today’s passage, Matthew summarizes Jesus’ public ministry in Galilee, an area encompassing 2,800 square miles. Covering this region is no small under-taking, because Jesus, if He moves rapidly and visits two cities a day, will need more than three months to visit every town and village,” states Dr. R. C. Sproul.

Matthew records that Jesus was teaching in the Galilean synagogues. Teaching (διδάσκω; didasko) refers to providing instruction (Matt. 11:1; Luke 11:1; Rom. 2:21; Col.1:28; 3:16; 1 Tim. 2:12; 4:11; 2 Tim. 2:2; Heb. 5:12; 1 John 2:27). This instruction would have been from God’s Word (Luke 4:16-30). Jesus’ teaching took place in synagogues.

Jesus’ second area of ministry was proclaiming the gospel of the kingdom. The word proclaiming (κηρύσσω; kerysso) is a present active participle. It means to announce, to tell and to preach. What Jesus proclaimed was the gospel (εὐαγγέλιον; euangelion) or the good news of the kingdom. Kingdom (βασιλεία; basileia) refers to God’s sole rule and reign in the hearts and lives of His justified, redeemed, reconciled and adopted children who are in Christ by grace alone through God given faith alone.

The third area of Jesus’ ministry was healing every disease and every affliction among the people. Healing (θεραπεύω; therapeuo) is also a present active participle. Jesus served people, and displayed His sovereign authority over sickness and death, by healing people. He healed individuals of all kinds of sickness and disease.

“Rabbis taught a few disciples and the men of Qumran withdrew into the desert, with a handle of the pure. But Jesus waded into the masses. Further, He healed all kinds of diseases. He ministered in all settings. He taught in synagogues and gave sustained instruction to the interested. He also proclaimed the gospel of kingdom. That is, He gave public addressed to the masses,” explains commentator Daniel M. Doriani.  

“If the preaching of the Gospel was central to the ministry of Jesus, we dare not suffer under the delusion that we are being faithful to His example if we fail to preach the Gospel today,” concludes Dr. Sproul.

Have a blessed day in the Lord.

Soli deo Gloria!

²³ “And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people.” (Matthew 4:23 ESV)

Jesus’ initial ministry occurred within the Galilean area of Palestine. He began preaching the kingdom of heaven in Galilee of the Gentiles (Matt. 4:12-17). During this time, Jesus was not only traveling throughout Galilee, but He was also involved in three particular ministries: teaching, proclaiming and healing. An examination of each is appropriate. Today, we examine Jesus teaching ministry.

Matthew records that Jesus was teaching in the Galilean synagogues. Teaching (διδάσκω; didasko) refers to providing instruction (Matt. 11:1; Luke 11:1; Rom. 2:21; Col.1:28; 3:16; 1 Tim. 2:12; 4:11; 2 Tim. 2:2; Heb. 5:12; 1 John 2:27). This instruction would have been from God’s Word (Luke 4:16-30). Jesus’ teaching took place in synagogues.

A synagogue (συναγωγή; synagoge) means an assembly, a meeting (James 2:2; Rev. 2:9), and/or a congregation of Jews (Acts 9:2; 13:42). It can also refer to a place (Luke 7:5; James 2:2). We do not read of actual synagogues existing in the Old Testament.

“It is unknown just how or when the synagogue as an institution first began. One can imagine the situation in Jerusalem after the destruction of the temple by the Babylonians in 586 bc. The people who remained in and around the city who wanted to keep true to their faith would have felt the need to meet for worship, where they would continue to teach the law and the message of the prophets. Some think, therefore, that synagogues may have had their origin in such a situation. Jewish people in the various places of the Dispersion would have been aware of a similar need. Jewish elders met together with Ezekiel in exile in Babylon (Ezra 8:1; 14:1; 20:1),” explains Walter Elwell in the Tyndale Bible Dictionary.

The Gospels imply that synagogues existed throughout Palestine. Jesus taught in synagogues (e.g., Matt 4:23; 9:35), during his Galilean ministry, but also in Judea. Before the high priest, Jesus said, in John 18:20, “I have spoken openly to the world; I have always taught in synagogues and in the temple, where all Jews come together.”

“The Acts of the Apostles refers to synagogues in Jerusalem (Acts 6:9), Damascus (9:2), Cyprus (13:5), the Roman province of Galatia (13:14; 14:1), Macedonia and Greece (17:1, 10, 17; 18:4), and Ephesus in the Roman province of Asia (19:8). Paul made it his practice to go directly to the synagogue and to preach there as long as he was given freedom to do so,” states Elwell.

People gathered in the synagogues on the second and fifth days of the week. A synagogue service included the following: (1) The confession of faith, the Shema (which included reciting Deuteronomy 6:4–9; 11:13–21; Numbers 15:37–41); (2) Prayer; (3) Scripture reading (the reading of the Law was basic, see Acts 15:21, and was read according to a three-year cycle; the Prophets were also read, but randomly); (4) Interpretation; (5) Address (following the reading, anyone suitably qualified might address the people, as Jesus and the Apostle Paul often did); and (6) The blessing or benediction.

The early church’s worship services paralleled the synagogue services (Acts 2:42). This should not be surprising because the early church was composed primarily of converted Jews. Worship services today are wise to follow the pattern of not only the synagogues, but also the early church. The truth from God’s Word was central.

More to come. Have a blessed day in the Lord.

Soli deo Gloria!     

¹⁸ “While walking by the Sea of Galilee, he saw two brothers, Simon (who is called Peter) and Andrew his brother, casting a net into the sea, for they were fishermen. ¹⁹ And he said to them, “Follow me, and I will make you fishers of men.” ²⁰ Immediately they left their nets and followed him. ²¹ And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them. ²² Immediately they left the boat and their father and followed him.” (Matthew 4:18-22 ESV).

What is a disciple? What is involved in the discipline and responsibility of discipleship? These are simple questions but result in a depth of biblical answers.

The word disciple is derived from the Greek word μαθητής (mathetes). It means to be a follower, a believer, devotee and supporter of a leader. Biblically, it means to be a follower of Jesus Christ.

“The standard definition of “disciple” (noun) is someone who adheres to the teachings of another. It is a follower or a learner. It refers to someone who takes up the ways of someone else. Applied to Jesus, a disciple is someone who learns from him to live like him — someone who, because of God’s awakening grace, conforms his or her words and ways to the words and ways of Jesus. Or, you might say, as others have put it in the past, disciples of Jesus are themselves “little Christs” (Acts 26:28; 2 Corinthians 1:21),” explains Dr. John Piper. “

Jesus called individuals to be His disciples. This meant they were to become worshipers, servants, and witnesses of Jesus Christ. In today’s text, Jesus called Peter, his brother Andrew, along with James and John, the sons of Zebedee to be His first disciples. These four would become the core of the early church in Jerusalem. James would become the first martyred apostle (Acts 12:1-5). Peter would write two New Testament Epistles that bear his name. John would write five New Testament books: The Gospel of John, 1-3 John, and the Book of Revelation.

“Jesus had encountered Peter and Andrew before, near Bethabara, in the Jordan region, where Andrew (and perhaps Peter as well) had become a disciple of John the Baptist (John 1:35–42). They left John to follow Jesus for a time before returning to fishing in Capernaum. Perhaps they had returned to Capernaum during Jesus’ earlier ministry here (see Luke 4:23). Here he called them to follow him in long-term discipleship. James is easy to distinguish from the other men named James in the NT, because he is never mentioned in Scripture apart from his brother John. His martyrdom by Herod Agrippa I marked the beginning of a time of severe persecution in the early church (Acts 12:2),” explains Dr. John MacArthur.  

The Lord does not call the most obvious individuals to be His disciples. Most of the time He uses ordinary people; like you and me. Let us resolve to be faithful.

Soli deo Gloria!

¹⁷ “From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.” (Matthew 4:17 (ESV)

Perhaps you have had discussions with people over the subject of repentance. I have. The dialogue usually centers on whether or not it is necessary for salvation that an individual repents of their sin. What does it mean to repent and did Jesus find it necessary for sinners to repent?

Repentance is literally a change of mind; not about individual plans, intentions, but rather a change in one’s attitude and belief about God. Such repentance accompanies saving faith in Christ (Acts 20:21). The change in one’s attitude and belief system (worldview) evidences itself in a change of behavior. Repentance from sin, and faith alone, in Christ alone, by grace alone results in conversion.

“It is inconsistent and unintelligible to suppose that anyone could believe in Christ yet not repent. Repentance is such an important aspect of conversion that it is often stressed rather than saving faith, as when Christ said that there is joy in heaven among the angels over one sinner who repents (Lk 15:7). The apostles described the conversion of the Gentiles to Christ as God granting them “repentance unto life” (Acts 11:18). Evangelical repentance and faith in Christ are in fact inseparable, though a convert may be aware of one aspect more than another,” explains the Tyndale Bible Dictionary.

Today’s text reveals that repentance was a central message in Jesus’ preaching. He said ““Repent, for the kingdom of heaven is at hand.” Repent (μετανοέω; metanoeo) is a present, active imperative verb. It means to obediently and continually change one’s way of living because one has faith in Christ as Savior and Lord.

“Such penitence is not an isolated act but a disposition of the mind, providing a spur for behavior that accords with God’s declared will. Recognition of daily sins and shortcomings provides the occasion for renewed acts of penitence and for fresh exercises of faith in Christ. One of the deepest and most noteworthy expressions of such penitence is David’s account of his adultery with Bathsheba (Ps 51). Whole churches are, on occasion, called to repent (Rev. 2:5),” states the Tyndale Bible Dictionary.

Jesus stated that the sinner must repent because the kingdom of heaven was near. The kingdom of heaven is not only God’s rule and reign in the hearts of disciples, but also His eternal reign of heaven and earth.

“Repentance is not the cause of new birth or regeneration, it is the result or fruit of regeneration. Though repentance begins with regeneration, it is an attitude and action that must be repeated throughout the Christian life. As we continue to sin, we are called upon to repent as we are convicted of our sin by the Holy Spirit,” explains Dr. R. C. Sproul.

“When repentance is offered to God in a spirit of true contrition, He promises to forgive us and to restore us to fellowship with Him,” concludes Dr. Sproul.

May we continue to offer a spirit of repentance unto our Lord. Have a blessed day in Christ.

Soli deo Gloria!