His Word Today

“…and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior;” (Titus 1:3 (ESV)

“The supreme work of the Christian minister is the work of preaching.” – G. Campbell Morgan (1863-1945).  

“The primary task of the Church and of the Christian minister is the preaching of the Word of God.” ― D. Martyn Lloyd-Jones (1899-1981).

“Specifically, evangelical preaching ought to reflect our conviction that God’s Word is infallible and inerrant. Too often it does not. In fact, there is a discernable trend in contemporary evangelicalism away from biblical preaching and a drift toward an experience-centered, pragmatic, topical approach to the pulpit.” – Dr. John MacArthur.

The Apostle Paul understood the primary task of the pastor was preaching the Word of God. Today’s text proclaims that the saving of God’s chosen ones by grace alone, through faith alone, in the person and work of Jesus Christ alone (Titus  1:1-2) occurred through the preaching of God’s Word (Romans 10:14). The conversion of souls always occurrs at God’s proper time.

The word manifested (φανερόω; phaneroo) means to disclose, to make plain and to reveal. The truth exposed and revealed is the truth of the Gospel. This is the Master’s message that Paul was a herald and servant. The elect’s knowledge of the truth of the Gospel, which results in godliness, is by preaching God’s Word.

The source of the Gospel, and preaching, is the Word (λόγος; logos). The Word is the source by which the message is preached. It is the Scriptures. The Scriptures contain the content of preaching.

Paul declared that the Gospel was communicated through preaching (κήρυγμα; kerygma). Preaching is the public proclamation of the Gospel message (Matt. 12:41; Luke 11:32; Rom. 16:25; 1 Cor. 1:21; 2:4; 15:14; 2 Tim. 4:17; Titus 1:3). This is one of several words used for preaching.

The Greek word Kēryssō occurs over sixty times in the Scriptures, kēryssō means to proclaim as a “herald.” In the ancient world the herald was a figure of importance.  He was a man of integrity and character who the king or State employed to make all public proclamations. Preaching is heralding the message of the Gospel of salvation in Christ.

While kēryssō tells us something about the activity of preaching, euangelizomai, ‘to bring good news’ (from the primitive eus, ‘good’, and the verb angellō, ‘to announce’), emphasizes the quality of the message itself. It is a verb found over fifty times in the New Testament. We derive our English word evangelical and evangelism from this Greek word.  

It is wise to distinguish between preaching and teaching—between kērygma (public proclamation) and didachē (ethical instruction). “The kērygma proclaims what God has done: the didachē teaches the implications of this for Christian conduct,” explains the New Bible Dictionary.

“The Heb. prophets as they proclaimed the message of God under divine impulse were forerunners of the apostolic herald. Jonah was told to ‘preach’ (lxx kēryssō; Heb. qârā’, ‘to call out’), and even Noah is designated a ‘preacher (kēryx) of righteousness’ (2 Pet. 2:5).”

God entrusted (πιστεύω; pisteuo) the proclamation of the message of salvation to the Apostle Paul by divine command (ἐπιταγή; epitage). God not only commanded Paul to preach but also what to preach. By the Holy Spirit, Paul would not only reiterate this command to Timothy but also to all ministers of the Gospel (2 Tim. 4:1-7).

The phrase God our Savior refers to God the Father’s plan of salvation in eternity past (Eph. 1:3-6). “God’s word is the sole source of content for all faithful preaching and teaching. Cf. 1 Cor. 1:18–21; 9:16–17; Gal. 1:15–16; Col. 1:25,” states Dr. MacArthur.

“The preaching of which he (Paul) speaks is the gospel proclaimed as the chief thing which we hear — that Christ is given to us and that in Him there is life,” explains John Calvin.

Pray for the faithful and accurate preaching of the Word of God. Have a blessed day in the Lord.

Soli deo Gloria!   

“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, ² in hope of eternal life, which God, who never lies, promised before the ages began…” (Titus 1:1–2 (ESV)

Many people through the years have asked me the same question whenever the doctrine of election is studied; “How do I know if I’m elect.”

I reply that people don’t ask that question unless they are elect. This is because I Corinthians 2:14 says, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.”

It stands to reason that only a converted individual, therefore elect, would comprehend the doctrine of election in order to pose the question about the doctrine.

Are there biblical passages explaining the evidence of an individual’s conversion to Christ; therefore their election unto salvation? Yes there are portions of Scripture describing the character of genuine, saving faith.

2 Corinthians 13:5 (ESV) says– “Examine yourselves, to see whether you are in the faith. Test yourselves. Or do you not realize this about yourselves, that Jesus Christ is in you?—unless indeed you fail to meet the test!” 

First, what characteristics neither prove, not disprove, the genuineness of saving faith in Jesus Christ. Here are some categories to take into consideration.

• Visible Morality: (Matt. 19:16–21; 23:27).
• Intellectual Knowledge: (Rom. 1:21; 2:17ff.).
• Religious Involvement: (Matt. 25:1–10).
• Active Ministry: (Matt. 7:21–24).
• Conviction of Sin: (Acts 24:25).
• Assurance: (Matt. 23).
• A Time of Decision: (Luke 8:13–14).

This is a convicting list because who among us has not based their salvation in Christ on one, or more, of these qualifications. Yet, the Bible is clear that these are not evidences which absolutely prove one’s conversion. Then what does? Take note of the following biblical proofs. 

• A Love for God: (Ps. 42:1ff.; 73:25; Luke 10:27; Rom. 8:7).
• Repentance from Sin: (Ps. 32:5; Prov. 28:13; Rom. 7:14ff.; 2 Cor. 7:10; 1 John 1:8–10).
• Genuine Humility: (Ps. 51:17; Matt. 5:1–12; James 4:6, 9ff.).
• Devotion to God’s Glory: (Ps. 105:3; 115:1; Isa. 43:7; 48:10ff.; Jer. 9:23–24; 1 Cor. 10:31).
• Continual Prayer: (Luke 18:1; Eph. 6:18ff.; Phil. 4:6ff.; I Thess. 5:17; 1 Tim. 2:1–4; James 5:16–18).
• Selfless Love: (1 John 2:9ff.; 3:14; 4:7ff.).
• Separation from the World: (1 Cor. 2:12; James 4:4ff.; 1 John 2:15–17; 5:5).
• Spiritual Growth: (Luke 8:15; John 15:1–6; Eph. 4:12–16).
• Obedient Living: (Matt. 7:21; John 15:14ff.; Rom. 16:26; 1 Pet. 1:2, 22; 1 John 2:3–5).                                                                                                                
• A Hunger for God’s Word: (1 Pet. 2:1–3).                                                  
• A Transformed Life: (Rom. 12:1-2; 2 Cor. 5:17).

Take time today to evaluate where your confidence in your conversion is based. Is it with the items listed in the first grouping or the second? It’s a matter of spiritual life or death.

Soli deo Gloria!

“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, ² in hope of eternal life, which God, who never lies, promised before the ages began…” (Titus 1:1–2 (ESV)

Titus 1:1-2 is rich in theology. It is Scripture. This is especially ironic in that it is Paul’s greeting or introduction. The apostle did not waste any words; neither did the Holy Spirit (2 Tim. 3:16-17; 2 Peter 1:20-21). It should not be skipped over but carefully examined.

One of the biblical truths that generates the most controversy is the doctrine of election. Discussion between believers regarding this topic often becomes contentious. This prompts some to advocate ignoring the subject completely. This will not do because the word elect is found in today’s text. It is a biblical word representing a biblical doctrine or teaching.

Since the doctrine of election is so controversial, it must be handled skillfully, gently and graciously. Some try, few succeed. I’m continuing to make an effort to succeed in explaining the doctrine of election.

The word translated “elect” is generally found in the plural form and refers to the members of God’s people as a whole (Rom. 8:33; Col. 3:12; 1 Thess. 1:4; 2 Tim. 2:10; Titus 1:1; 1 Peter 1:1–2; 2 Peter 1:10; Rev. 17:14). Romans 16:13 and 2 John 1:13 have the singular form referring to a local church. The use of the plural may partly be explained by the fact that most of the New Testament letters are addressed to groups of people rather than to individuals.

“The word “election” emphasizes that membership of God’s people is due to God’s initiative, prior to all human response, made before time began (Eph. 1:4; cf. John 15:16, 19). It is God who has called men and women to be his people, and those who respond are elect. God’s call does not depend on any virtues or merits of humankind. Indeed, he chooses the foolish things by worldly standards to shame the wise, the weak to confound the strong, and the lowly and insignificant to bring to nothing those who think that they are something (1 Cor. 1:27–28). The effect of election is to leave no grounds whatever for human boasting in achievement and position. Whatever the elect are, they owe it entirely to God, and they cannot boast or compare themselves with other people,” explains the Tyndale Bible Dictionary.

Historically, Augustine and John Calvin emphasized the doctrine of election. To both it was critically important. They taught, from Scripture, that God chose to save a number of individuals from sin and judgment and give them eternal life (Acts 13:48; Rom. 9-11; Eph. 1:3-6). These are they who did nothing to deserve it; their merits are no better than the rest of humankind who will be judged for their sins. Even their faith is a gracious gift from God (Eph. 2:8-9; Phil. 1:29; 2 Peter 1:1).

In his mercy God decided to save some. Therefore, he chose them and sent Jesus to be their Savior. The Holy Spirit regenerates and brings to faith through an “effectual calling” those God elected (John 3:1-8; 6:35-65). Regeneration precedes faith. The Holy Spirit changes the disposition and nature of the fallen sinner from a heart of stone to a heart of flesh (Ezekiel 36:22-32). He effectively persuades each one to willingly submit to the gospel, so they receive justification by grace alone, through faith alone in the person and work of Jesus Christ alone.

This choice by God to save some, and not all, may appear unjust or unfair. But God is not obliged to show mercy to anybody; he is free to show mercy as he pleases. With regard to election being unfair, sinners do not want fair. Fairness is the sinner receiving the judgment they deserve, which Jesus Christ received on the cross in their place (2 Cor. 5:21).

People cannot protest that because they were not the elect, they never had a chance of being saved. They never deserved that chance anyway. Anyone who hears the gospel and responds to it with God-given faith can know that they are one of the elect. Whoever rejects the gospel has only his own sinfulness to blame.

Take time today to thank God for saving your soul by grace alone, through faith in Christ alone. Have a blessed day in the Lord.

Soli deo Gloria!   

“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, ² in hope of eternal life, which God, who never lies, promised before the ages began…” (Titus 1:1–2 (ESV)

Titus 1:1-2 is rich in theology. It is an important portion of Scripture. This is especially ironic in that it is Paul’s greeting or introduction. The apostle did not waste any words; neither did the Holy Spirit (2 Tim. 3:16-17; 2 Peter 1:20-21).

One of the biblical truths that generates the most controversy is the doctrine of election. Discussion between believers regarding this topic can often become contentious. This prompts some to advocate ignoring the subject completely. This will not do because the word elect is found in today’s text. It is a biblical word representing a biblical doctrine or teaching.

Since the doctrine of election is so controversial, it must be handled skillfully, gently and graciously. Some try, few succeed. I’m going to make an effort to succeed in explaining the doctrine of election.

When the verb “elect” is used theologically in the Bible, God is its subject. In the OT the word “elect” is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people because God took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on His promise to their forefather Abraham (Deut.7:1–8).

“God also chose their leaders, such as King Saul and King David (1 Sam 10:24; 2 Sam 6:21).  This was done apart from any vote by the people of Israel. “The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice,” explains the Tyndale Bible Dictionary.

In the New Testament (NT), God’s people are described as his “elect” or “chosen ones.” This is a term Jesus used when speaking of the future time when the Son of Man will come and gather together God’s people (Mark 13:20-27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Luke 18:7).

In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is. 43:20). This means that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.

“In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5–7).”

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

Soli deo Gloria!

“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, ² in hope of eternal life, which God, who never lies, promised before the ages began…” (Titus 1:1–2 (ESV)

Titus 1:1-2 is rich in theology. It is an important portion of Scripture. This is especially ironic in that it is Paul’s greeting or introduction. The apostle did not waste any words; neither did the Holy Spirit (2 Tim. 3:16-17; 2 Peter 1:20-21).

Paul declared that his ministry was in servanthood to the LORD his Master and to the Master’s message; the Gospel. The Gospel declares that God exists, sin exists, salvation from sin exists and only One Savior exists; Jesus Christ (John 1:1-14; Acts 4:12).

Paul proclaimed the Gospel message and not any message of his creation. The Gospel benefits God’s elect or chosen ones. It is the elect alone who come to faith in Christ and to a knowledge of the truth of the Gospel (John 6:35-65). This is because God the Father gives the elect as a gift to Jesus Christ.

The conversion of a sinner by the Gospel results in godliness or sanctification. The Bible does not affirm the notion of a carnal Christian. The carnal Christian is an individual who professes to know Christ as Savior but refuses to submit to His lordship. This perspective has become popular but it is another form of antinomianism, which states that believers in Christ are not required to obey the moral law of God.  The entire Epistle of Titus refutes this notion.

The Gospel not only focuses upon the justification and sanctification of the believer in Christ, but also their glorification. This is the emphasis of Titus 1:2.

God gives believers in Christ hope of eternal life. Hope is not a wish or a desire that may, or may not, be fulfilled. Rather, hope (ἐλπίς; elpis) is confident expectation that what God has promised will be realized. The hope believers have is for eternal life.

“Hope is divinely promised and divinely guaranteed to all believers, providing endurance and patience (cf. John 6:37–40; Rom. 8:18–23; 1 Cor. 15:51–58; Eph. 1:13–14; Phil. 3:8–11, 20–21; 1 Thess. 4:13–18; I Peter 1:3-9; 1 John 3:2–3).  Because God himself is truth and the source of truth, it is impossible for him to say anything untruthful (John 14:6, 17; 15:26; cf. Num. 23:19; Ps. 146:6). God’s plan of salvation for sinful mankind was determined and decreed before man was even created. The promise was made to God the Son (John 6:37–44; Eph. 1:4–5; 2 Tim. 1:9),” explains Dr. John MacArthur.

Hope is not based upon the believers’ achievements but rather God’s accomplishment on the cross and His character. We can have confidence in what God has promised because He never lies (Cf. 1 Sam. 15:29 and Heb. 6:18). What He says He will do, He does.

The promise of salvation by grace alone, through faith alone in the person and work of Jesus Christ alone was not an “ab lib” by God following the Fall (Gen. 3:1-7). Rather, God the Father promised this to God the Son prior to creation.

“The Bible speaks often of God’s eternal counsel, of His plan of salvation and the like. It is a matter of theological urgency that Christians not think of God as a ruler who ad libs His dominion of the universe. God does not “make it up as He goes along.” Nor must He be viewed as a bumbling administrator who is so inept in His planning that His blueprint for redemption must be endlessly subject to revision according to the actions of men. The God of Scripture has no “plan b” or “plan c.” His “plan a” is from everlasting to everlasting. It is both perfect and unchangeable as it rests on God’s eternal character, which is among other things, holy, omniscient, and immutable. God’s eternal plan is not revised because of moral imperfections within it that must be purified. His plan was not corrected or amended because He gained new knowledge that He lacked at the beginning. God’s plan never changes because He never changes and because perfection admits to no degrees and cannot be improved upon,” explains Dr. R. C. Sproul.

So thankful to be secure in the promises of God. Have a blessed day in the Lord.

Soli deo Gloria!

“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)

In describing himself as a servant of God and as an apostle of Jesus Christ, Paul acknowledged two truths; he was to be obedient to not only the LORD as his master but also obedient to the Master’s message; the message of the Gospel.

The Gospel is truth. It is a message rooted in reality and containing the following knowledge: God exists; sin exists; salvation from sin exists; and only one Savior exists; Jesus Christ (John 1:1-14). There is no other Gospel (Gal. 1:6-10).

Paul’s obedience to the Gospel was rooted in his prior obedience to the LORD and the LORD’s message. Paul did not create the Gospel. God commissioned him to declare it.

The apostle gave us the reason for his obedient service unto the LORD. It was for the sake of the faith of God’s elect and their knowledge of the truth, which results in godliness.

Faith (πίστις; pistis) is trust in, commitment to, dependence upon and worship of Jesus Christ as Savior and Lord. The word elect (ἐκλεκτός; eklektos) refers to God’s chosen ones unto faith and salvation (Matt. 22:14; Mark 13:20; Luke 18:7; Rom. 8:33; Col. 3:12; 1 Tim. 5:21; 2 Tim. 2:10; 1 Peter 2:6, 9; Rev. 17:14).

God chose His chosen ones before the foundation of world (Eph. 1:3-6). The choice was based upon His sovereign grace alone (Acts 13:48; Rom. 3:21-26; Eph. 2:1-9). In fact, even one’s faith to believe the Gospel is a sovereign and gracious gift from God (Eph. 2:8-9; Phil. 1:29; 2 Peter 1:1-2).

“By ‘the elect’ he means not only those who were at that time alive, but all that had been from the beginning of the world,” explains John Calvin.

Saving faith is based upon knowledge (ἐπίγνωσις; epignosis) of the truth (ἀλήθεια; aletheia) of the Gospel. This understanding of God’s truth is solely by the regenerating work of the Holy Spirit (John 3:1-8; I Cor. 2:1-14; Titus 3:1-7).

Saving faith in the truth of the Gospel results in godliness. This is true for each believer in Christ. There are no exceptions (James 2:14-26). Godliness (εὐσέβεια; eusebeia) is the devout practice and appropriate beliefs of God. It is practical and practiced righteousness (Acts 3:12; 1 Tim. 2:2; 3:16; 4:7, 8; 6:3, 5, 6, 11; 2 Tim. 3:5; Tit 1:1; 2 Peter 1:3, 6, 7; 3:11). It is a dominant doctrine in the Pastoral Epistles (I & 2 Timothy; Titus).

“Paul had in mind gospel truth, the saving message of the death and resurrection of Jesus Christ (1 Tim. 2:3–4; 2 Tim. 2:25). It is that saving truth that leads to “godliness” or sanctification (see Titus 2:11–12),” states Dr. John MacArthur.

Is your faith and knowledge of the truth of the Gospel evidenced in your godliness? Take time today to confess sin, repent of the same, and commit to be godly in every aspect of your life. I’m committed to do the same.

Have a blessed day in the Lord.

Soli deo Gloria!

“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)

In describing himself as a servant of God and as an apostle of Jesus Christ, Paul proclaimed two truths; he was to be obedient to not only the LORD as his master but also obedient to the LORD’s message.

When Paul called himself a servant (slave) of God, he was acknowledging that God was his Master (Rom. 1:1; Phil. 1:1). Paul was not a slave by his choice, but by God’s choice (Eph. 1:3-6). The LORD owned him (I Cor. 6:19-20.

Additionally, Paul did not comprise and compose his own message to the churches. Rather, it was God’s message and God’s Gospel of which the LORD sent him to herald and proclaim. Paul was not a motivational speaker crafting his own message. Rather, he was a God’s herald and spokesperson that God called to proclaim truth.

In recent years Steven J. Lawson has been in demand nationwide as a speaker at major conferences, particularly those for pastors. Dr. Lawson’s book, The Kind of Preaching God Blesses, is a powerful must-read for every minister who desires to preach God’s Word in a way that truly exalts the Lord and nourishes His people. In 1 Corinthians 2:1-9, the apostle Paul wrote about the keys to effective preaching. In his compact book, Dr. Lawson explains …

1. The priority of biblical preaching—an urgent call to every minister.
2. The poverty of modern preaching—what is lacking in today’s pulpits.
3. The preeminence of Christ in preaching—making Jesus the dominant theme.
4. The power of the Spirit in preaching—replacing self-confidence with God-dependence.

Paul was dedicated to serve God his master and to preach his master’s message (2 Tim. 4:1-5). Nothing could dissuade him from this task.

“Frist, he calls himself a servant of God, and next adds the particular kind of ministry, namely that he is an apostle of Christ, for there are various ranks among the servants of God. Thus he descends from the general description to the particular class. He therefore wishes to be accounted an Apostle of Christ in such a manner that he may likewise glory in being a servant of the eternal God. Thus he shows not only that those two titles are quite consistent with each other, but that they are joined by a bond which cannot be dissolved,” explains John Calvin.

Pray for those leaders in your church who have the responsibility of preaching and teaching. Pray that they will be as dedicated to the Master and the Master’s Message as Paul was.

Soli deo Gloria!  

“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)

Whenever anyone wrote an epistle (letter) in the ancient world, they immediately identified who was writing. In the case of The Epistle to Titus, the author was Paul. As was noted in the introduction to this study, Titus probably served with Paul on both the second and third missionary journeys. Titus, like Timothy (2 Tim. 1:2), was a beloved disciple (Titus 1:4) and fellow worker in the gospel (2 Cor. 8:23).

It should be noted how Paul introduced himself in this letter. He wrote that he was a servant of God and an apostle of Jesus Christ. Both of these descriptions are significant.

What is a servant of God? A servant (δοῦλος; doulos) meant a slave. An individual who was subservient to his master (Matt. 8:9; Mark 10:44; John 8:34; 15:15; Rom. 6:20; 1 Cor. 7:21; Gal. 3:28; Eph. 6:5; 1 Tim. 6:1; Phm. 16). While servant is a less offensive term, slave is a more accurate meaning.

“Hence we have a service which is not a matter of choice for the one who renders it, which he has to perform whether he likes or not, because he is subject as a slave to an alien will;  to the will of his owner. Oἰκέτης (Oiketes) is almost exactly synonymous, but in δοῦλος the stress is rather on the slave’s dependence on his lord, while οἰκέτης emphasizes the position of the slave in relation to the world outside and in human society,” states the Theological Dictionary of the New Testament.

Paul’s servanthood was solely to God the Father. It was an exclusive slavery. Paul was obligated to solely serve the One, True God; the creator and sustainer of the universe and the author of salvation (Eph. 1:3-6).

“Paul pictures himself as the most menial slave of NT times (see notes on 2:9; 1 Cor. 4:1–2), indicating his complete and willing servitude to the Lord, by whom all believers have been “bought with a price” (1 Cor. 6:20; cf. 1 Pet. 1:18–19). This is the only time Paul referred to himself as a “servant of God” (cf. Rom. 1:1; Gal. 1:10; Phil. 1:1). He was placing himself alongside OT men of God (cf. Rev. 15:3),” writes Dr. John MacArthur.

What was an apostle? An apostle (ἀπόστολος; apostolos) was a special messenger. The title referred to a special messenger of Jesus Christ. It also meant a restricted group, the exact number variously reckoned (Matt. 10:2; Acts 1:2, 26; Acts 14:14; 1 Cor. 12:28, 29). In other words, an apostle was an envoy, or a sent one (John 13:16; 2 Cor. 8:23; Phil. 2:25).

“The word apostle has the basic meaning of messenger or lit., “sent one” and, though often used of royal emissaries who ministered with the extended authority of their sovereign, Paul’s exalted position as “an apostle” also was an extension of his service to “God,” which came with great authority, responsibility, and sacrifice,” explains Dr. MacArthur.

Paul was a servant of God and an apostle of Jesus Christ. He was a slave and a messenger solely belonging to the One True God. The emphasis is on God’s authority.

Each believer in Christ is a servant and a sent one in some form or fashion. Let us be faithful in what God has called us to do to glorify Him. Have a blessed day in the Lord.

Soli deo Gloria!   

The His Word Today Weekly Podcast begins Monday, September 5 featuring expository messages from the Epistle to the Ephesians.