His Word Today

ONE HAMMER in the hand of an obscure Augustinian monk changed the world forever. Martin Luther posted his Ninety-Five Theses on the church door in Wittenberg, Germany calling his fellow professors to examine issues of supreme theological importance. Thus began the Reformation through which the light of God’s Word was brought out of the darkness to shine with clarity once more.

One of the central cries of the Protestant Reformation was this: “The just shall live by faith.” Luther’s development of the doctrine of justification by faith alone recovered the gospel that had been hidden during the Middle Ages.

And at the center of that gospel is the affirmation that the righteousness by which we are declared just before a holy God is not our own. It’s a foreign righteousness, an alien righteousness, a righteousness that Luther said is extra nos—apart from us. Namely, it’s the righteousness of Jesus Christ—that righteousness that’s imputed or counted for all who put their trust in Him.

Because of that affirmation Luther was involved in serious controversies—controversies that culminated in his being brought to trial before the princes of the church and even before the emperor of the Holy Roman Empire, Charles the V. And there at the Diet of Worms, summoned in Germany, Luther was called upon to recant his views. He answered his interlocutors by saying, “Revoco? You want me to say revoco? That I recant? I will not recant unless I am convinced by sacred Scripture or by evident reason. I cannot recant for my conscience is held captive by the Word of God. And to act against conscience is neither right nor safe. Here I stand. I can do no other. God help me.”

In every generation the gospel must be published anew with the same boldness, and the same clarity, and the same urgency that came forth in the 16th century Reformation. The church has always done this in both the spoken word and in song—producing hymns that tell us of the great salvation that has been wrought by God alone through Christ alone.”  Dr. R. C. Sproul

Have a blessed Reformation Day.

Soli deo Gloria!

“As I walked through the wilderness of this world, I lighted on a certain place, where was a den; and I laid me down in that place to sleep: and as I slept I dreamed a dream. I dreamed, and behold I saw a man clothed with rags, standing in a certain place, with his face from his own house, a book in his hand, and a great burden upon his back. I looked, and saw him open the book, and read therein; and as he read, he wept and trembled: and not being able longer to contain, he brake out with a lamentable cry; saying, ‘What shall I do?’” – John Bunyan

The Apostle Paul described the condition of the lost soul without Christ. It is a bleak picture. Ephesians 2:1-3 says, “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.”  

If Paul concluded his thoughts at this point in the biblical text, the unconverted would be without hope. We, as believes in Christ, would have been without hope. However, praise God that is not where the text ends.

“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)

But God! What wonderful words. Grammatically, these words introduce a contrast to what was previously written. What a contrast! The solution to our great burden of sin and guilt is the amazing grace of God. He made us alive by grace alone, through God given faith alone in the person and work of Jesus Christ alone. He did not have to, but He chose to do so (Eph. 1:1-6).

Dr. R. C. Sproul explains, “When preachers announce from their pulpits that God loves people unconditionally, there is hardly any reason for the hearer to feel any burden or cry out with any lament, saying, “What shall I do?” If indeed God loves us unconditionally and requires nothing of us, then obviously there is no need for us to do anything. But if God has judged us according to the righteousness of His perfect Law and has called the whole world before His tribunal to announce that we are all guilty, that none of us is righteous, that none of us seeks after God, that there is no fear of God before our eyes, that we are in the meantime, before the appointed day of judgment, treasuring up wrath against the day of wrath, then anybody in his right mind (and even those in their wrong mind) would have enough sense to cry out the same lamentation, “What shall I do?”

“The story of Christian is the story of a man who is burdened by the weight of sin. His conscience was smitten by the Law, but where the Law is eliminated in the church, no one needs to fear divine judgment. Without the Law there is no knowledge of sin, and without a knowledge of sin, there is no sense of burden. The pilgrim knew the Law, he knew his sin, and he realized he had a burden on his back that he could not, with all of his effort and his greatest strivings, ever remove. His redemption must come from outside of himself. He needed a righteousness not his own. He needed to exchange that weighty sack of sin on his back for an alien righteousness acceptable in the sight of God. For the pilgrim there was only one place to find that righteousness, at the foot of the cross,” concludes Dr. Sproul.

That foot of the cross moment for me occurred on a Sunday evening in October, 1974 when I heard my pastor preach and say these words; “If you were to die tonight, where would you spend eternity? Heaven or Hell?” That evening, the Holy Spirit regenerated my soul and enabled me to cry out in faith to God to save me from my sin. I repented of my sin and received Jesus Christ as my Savior and Lord (John 1:12-13). It was at that moment that the great burden of my heart rolled away.

What about you? Have you repented of your sin, and the sinner you are, and received the righteousness of Jesus Christ as your own by grace alone, through faith alone in the person and work of Jesus Christ alone? Respond in repentance and faith and be converted. May today be the day the great guilt of your sin roll away at the foot of the cross.

Soli deo Gloria!

What is meant by progress? Particularly in the life of the believer in Christ. Progress is a forward movement toward a destination. It is also an onward movement toward a goal.

For many church planters, progress is measured by numbers; the number of people in attendance and the number of dollars in the church’s back account. The prevailing perspective in church growth is “bigger is better.”

“The world measures success in terms of that which is tangible — by what is bigger, faster, and by what draws the most attention. For many people, success is defined solely by numbers and circumstantial outcomes. True success, however, cannot be measured merely by what is perceived by the eyes of men. We measure our success according to economic and sociological standards, which at times is certainly appropriate considering that we are to be good stewards of our time, talents, and finances; however, the problem lies in that we measure our Christian lives according to the same principles — evaluating our success in the Christian life based on what is bigger, faster, and, especially, on what draws the most attention. However, often what is considered “successful” by the world’s standards is entirely unsuccessful according to the standards of God. Though it could be said that the measure of a man in terms of his success is based upon the subjective standards of others, true success is measured objectively by God, whose standard is impartial and immutable,” explains Pastor Burk Parsons.

Understanding what progress is, and is not, what about the word pilgrim? What does pilgrim mean?

A pilgrim is a traveler who is on a journey to foreign land or a holy place. Typically, this is a physical journey to some place of special and religious significance.

The believer in Christ is on a pilgrimage unto holiness spiritually and to heaven eternally. The pilgrimage begins with the new birth (John 3:1-8; Titus 3:1-5).

“According to the prophet Micah, God has provided us with His standard of success: “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God” (Micah 6:8). Simply stated, God is not first and foremost concerned with our success; rather, He is concerned with our faithfulness. Herein is the standard of the pilgrim’s progress: As pilgrims of God, we progress not in our successfulness but in our faithfulness to God. Our standard for faithfulness does not come from the world, it does not come from those around us, and it certainly does not come from within us,” Parson continues.

“Our standard is from God alone and is found in the cross of Christ alone, and it is upon the cross that Christ took the burden from our backs and set us free to live, move, and have our being in Him,” concludes Parsons.

I would encourage you to access a copy of John Bunyan’s Pilgrim’s Progress as we begin this study. Let us covenant to achieve godly progress as God’s pilgrims. Have a blessed day in the Lord.

Soli deo Gloria!

Since the publication of The Pilgrim’s Progress in 1678, John Bunyan’s masterful work has inspired millions of readers. A classic is a work of art or manufacturing, which is perceived as timeless, memorable and unforgettable. The Pilgrim’s Progress certainly qualifies.

This series of articles is entitled The Progress of the Pilgrim. It will seek to frame the flow of Bunyan’s work with various portions of Scripture. The goal will be for unbelievers to be convicted of sin, repent and trust Jesus Christ as Savior and Lord. Additionally, it is hoped that believers in Christ will become more dedicated in their walk of faith.

John Bunyan was born in November 1628 in Harrowden, Bedfordshire. Bunyan’s father was a traveling tinker by trade. His childhood was not easy. Plagued by recurring nightmares of God’s judgment, he quit school as an adolescent so he could assist his father and help financially support his family.

At age sixteen, John enlisted into the Army to fight in the English Civil War that began in August, 1642. He experienced many near-death experiences. This convinced him that God had a special purpose for him to fulfill. However, he remained an unbeliever.

Bunyan married in 1649. His wife was a fervent believer in Christ. He would read with her The Plain Man’s Pathway to Heaven by Arthur Dent, and The Practice of Piety by Lewis Bayly. However, while increasingly under conviction of his sin he remained unconverted to the Gospel.

Bunyan’s attempts at self-reformation and religiosity reflected his increasing desire to please God. He became proud of his unconverted godliness, but there was no peace within his soul. It was through the faithful ministry of Pastor John Gifford that the Holy Spirit regenerated John and he placed his faith in the person and work of Jesus Christ as his Savior and Lord in 1653.

By 1660, John was preaching the biblical Gospel of Jesus Christ. However, the political climate under king Charles II became increasingly antagonistic towards evangelical Protestantism. Bunyan was eventually arrested and imprisoned for twelve years.

“While in jail he studied his Bible, wrote books, tried to minister to other prisoners, and made lace, which he sold to help support his family. He wrote eleven books during this period, including his autobiographical Grace Abounding to the Chief of Sinners,” explains Warren Wiersbe.

In 1672, Bunyan obtained a pardon. He became a licensed preacher.  However, increasing government interference in church life by 1675 resulted in Bunyan being jailed for six-months. It is likely at this time that he wrote The Pilgrim’s Progress. It was published in 1678.

After his release, Bunyan pastored and preached for another decade until his death in 1688. He is buried in Bunhill Fields in London.

There have been many references to The Pilgrim’s Progress in art, poetry and literature. There have also been many dramatizations in music and film.  

Bunyan’s work remains a classic that has stood the test of time. It is to this work that we seek to explain and biblically exegete.

Soli deo Gloria!

“All who are with me send greetings to you. Greet those who love us in the faith. Grace be with you all.” (Titus 3:15 ESV)

Greetings is an interesting word. It is easy to overlook; as is Titus 3:15. After all, Paul does not say anything particularly theological in this verse; or does he?  

The apostle referred to all those who were with him when he wrote this epistle. Perhaps this is another reference to Artemas, Tychicus, Zenas, and Apollos (Titus 3:12-13). However, it may refer to other believers. There is no way of knowing. See 1 Cor. 16:20; 2 Cor. 13:12; Phil. 4:22; cf. also Rom. 16:21–23; Col. 4:10–14, 

Whoever was with Paul during the time between his two Roman imprisonments, he extended their greetings to Titus. The word greetings (ἀσπάζομαι; aspazomai) means to presently and personally salute someone. It means to pay one’s respects. Paul wanted Titus to know that fellow believers in Christ wished him well and respected him.

Paul then wanted Titus to extend his greetings to the believers in Christ belonging to churches on Crete. The apostle wanted Christians on the island to know that he took notice of them with respect. These people were neither insignificant to the Lord not to Paul.

The phrase “those who love us in the faith” may refer to the faithful love of the Cretan believers for Paul. Their love was trustworthy, it was committed, it was dependable and honorable.

Finally, since grace was part of Paul’s opening salutation (Titus 1:4), it was appropriate for it to be part of his concluding benediction. Since the apostle used the phrase “you all” it meant that while this epistle was specifically written to Titus it was to be read to the entire congregation.

“The apostle concludes with expressions of kind regard and fervent prayer. Grace be with you all; the love and favor of God, with the fruits and effects thereof, according to need; and the increase and feeling of them more and more in your souls. This is the apostle’s wish and prayer, showing his affection to them, and desire for their good, and would be a means of obtaining for them, and bringing down on them, the thing requested. Grace is the chief thing to be wished and prayed for, with respect to ourselves or others; it is “all good,” explains commentators Matthew Henry and Thomas Scott.

Take the opportunity to extend God’s grace to those you meet and greet today. Have a blessed day in the Lord.  

Soli deo Gloria!

¹⁴ “And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful. ¹⁵ All who are with me send greetings to you. Greet those who love us in the faith. Grace be with you all.” (Titus 3:14–15 (ESV)

The Apostle Paul brings his letter to Titus to a conclusion focusing on the believer’s good works accompanying salvation. It is how he began this epistle when he wrote, “Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness,” (Titus 1:1 (ESV).

Knowledge of the truth, which another way of saying justification by grace alone, through faith alone, in the person and work of Jesus Christ alone, results in good works or sanctification (Eph. 2:8-10). Without accompanying sanctification which evidence the believer’s justification, an individual’s so-called faith is dead (James 2:14-26). In other words, sanctification follows justification.

“Justification is based entirely upon the work of Christ wrought for us; sanctification is principally a work wrought in us. Justification is a deliverance from punishment; sanctification is a capacity to worship Him acceptably. Justification is by a righteousness without us; sanctification is by a holiness wrought in us. Justification is by Christ as Priest; sanctification is by Christ as King,” explains A.W. Pink in The Doctrine of Sanctification.

Paul described sanctification with the words good works, fruit and help in today’s text. Without sanctification, which is a dedication for holiness and godliness, the individual is unfruitful. Jesus said that by their fruits you will know who is a true believer (Matt. 7:15-20; Gal. 5:16-24).

“Since we are created “in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Eph. 2:10), every Christian (who is justified by faith alone) will begin to obey the commandments of God, however hesitantly and flawed that obedience might be. This is true not because we have a divine spark within us that responds to God’s grace but because “it is God who works in you, both to will and to work for his good pleasure” (Phil. 2:13),” explains Dr. R. C. Sproul.

“Since our sanctification is every bit as much an act of God’s grace as our justification, all those who have been justified by grace alone, through faith alone, on account of Christ alone, will live according to all of God’s commandments. Since our obedience (like our sin) is covered by the blood and righteousness of Christ (making our imperfect works truly good), our heavenly Father delights in our feeble efforts to do good. And knowing this to be the case creates within us the desire to obey all the more,” concludes Dr. Sproul.

May the Lord be glorified in all who claim Him to be their Savior, God and King. Have a blessed day.

Soli deo Gloria!

¹² “When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. ¹³ Do your best to speed Zenas the lawyer and Apollos on their way; see that they lack nothing.” (Titus 3:12–13 (ESV)

As was the Apostle’s Paul literary custom, he concluded his letter to Titus by mentioning fellow servants and disciples of Jesus. These followers specifically included Artemas, Tychicus, Zenas and Apollos. What do we know of these individuals?

“Artemas was a Christian coworker with Paul, whom the apostle considered as a replacement for Titus on the island of Crete (Titus 3:12). Later tradition describes Artemas as bishop of Lystra,” explains Walter A Elwell in the Tyndale Bible Dictionary. Aside from Paul’s mention of Artemas in today’s text, nothing else is known.

There is more information concerning Tychicus. He was one of the believers who accompanied Paul to collect and deliver an offering for the Jerusalem Church (Acts 20:1-4). He is also mentioned with Trophimus of Ephesus, and was likely also a native of that city. He served as the courier for Paul’s letter to Ephesus (Eph. 6:21), Philemon and the Colossians (Col. 4:7). Tychicus was involved with the delivery of these so-called Prison Epistles.

“Most believe that he was also one of the two Christians (with Trophimus) who accompanied Titus in the delivery of 2 Corinthians (2 Cor. 8:16–24). Paul mentioned Tychicus twice in his later letters, first sending him to Crete to be with Titus (Titus 3:12), and later mentioning to Timothy that he had sent Tychicus to Ephesus (2 Tim. 4:12). Evidently, Tychicus and Paul were close friends as well as coworkers, since Paul frequently referred to Tychicus as a “beloved brother,” states Elwell.

Zenas was a lawyer and Paul requested Titus help with his travels to Crete (Titus 3:13). Aside from this, nothing else is known of him.

Much more is known about Apollos. He was an Alexandrian Jew (Acts 18:24). The name is abbreviated from Apollonius. He came to Ephesus in ad 52 during Paul’s visit to Palestine (Acts 18:22). He had accurate knowledge of the story of Jesus. He combined natural gifts of eloquence, or learning, with an understanding of the Old Testament. He was also enthusiastic in proclaiming biblical truth as he knew it (Acts 18:24–25).

There was a conspicuous gap in his knowledge concerning the outpouring of the Holy Spirit and the ordinance of believers’ baptism. Aquila and Priscilla patiently instructed him (Acts 18:26). From Ephesus, Apollos went on to Corinth. He was an expert at Christian apologetics when dealing with the Jews (Acts 18:27–28). He ultimately had a fruitful ministry at Corinth (1 Cor. 1:12; 3:1-6, 21-23; 4:6; 16:12). ).

“He is last mentioned in Titus 3:13 as making some sort of journey,” concludes R.E. Nixon in The New Bible Dictionary.

Why was it important for Paul to mention these four men? Aside from the historical reasons given in the text, it shows that even the most inconspicuous disciples of Jesus are profitable in the Kingdom of God. There is no such thing as an unimportant servant of Christ.

Wherever, and however, you currently serve the Lord, rest assured that it has merit and value in bringing glory to God (I Peter 4:10-11). Have a blessed day in the Lord.

Soli deo Gloria!   

¹⁰”As for a person who stirs up division, after warning him once and then twice, ¹¹ knowing that such a person is warped and sinful; he is self-condemned.” (Titus 3:10–11 (ESV)

 “In doctrine, therefore, we should always have regard to usefulness, so that everything that does not contribute to godliness shall be held in no estimation,” says 16^th century Protestant Reformer John Calvin. In other words, believers in Christ, especially pastors, must discern when it is useful to debate a fool and when it is not (Prov. 26:4–5).

When it becomes apparent that someone in the church delights in stirring up trouble and division, the Apostle Paul instructs Titus as to the appropriate response. Pastors are to warn the individual once, and then if necessary twice. Thereafter, the individual in question is to be rejected.

The word warning (νουθεσία; nouthesia) means to admonish and correct ungodly behavior; especially divisive speech. The phrase have nothing more to do with him (παραιτέομαι; paraiteomai) means to shun and avoid.

“Anyone in the church who is unsubmissive, self-willed, and divisive should be expelled. Two warnings are to be given, following the basic pattern for church discipline set forth by Christ (Matt. 18:15–17; cf. Rom. 16:17–18; 2 Thess. 3:14–15),” states Dr. John MacArthur.

This type of response by church leadership should be done cautiously, seriously and prayerfully. The reason is that the divisive person is warped (ἐκστρέφω; ekstepho) meaning perverted, sinful (ἁμαρτάνω; harmartano) meaning disobedient to the Word of God, and self-condemned (αὐτοκατάκριτος; autokatakritos) or judged by one’s own actions.

Great care must be shown by church leaders in such a situation. There have been elders who reject a church member because the individual questioned the behavior of the church’s leadership. Elders are not perfect, nor should they believe themselves to be.

“The apostle frequently condemns quarreling and strife (Rom. 13:13; 1 Cor. 3:3), so it is no surprise that people who foster such things are likewise to be avoided (Titus 3:10). We must stand for the truth but never be the kind of people who are always itching for a fight. Otherwise, we will sacrifice good works for the sake of finding new and “exciting” battles to wage,” explains Dr. R. C. Sproul.

Pray for the elders in your local church. Pray that they will have the courage to stand for truth and obey God’s Word; even when it is difficult.

Soli deo Gloria!