His Word Today

²⁵ At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; ²⁶ yes, Father, for such was your gracious will. ²⁷ All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. ²⁸ Come to me, all who labor and are heavy laden, and I will give you rest. ²⁹ Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. ³⁰ For my yoke is easy, and my burden is light.” (Matthew 11:25–30 (ESV)

Matthew 11 concludes with a prayer by Jesus. Jesus taught His disciples how to pray in Matthew 6:5-15. We now can observe how, and for what, did Jesus pray?

First, He addressed the Lord of heaven as Father. We witness a biblical balance that God is not only transcendent but also immanent (Matt. 6:9). The first person of the trinity is not only Lord of heaven and earth, He is also the spiritual Father of all believers in Christ. We should also observe that Jesus was acknowledging the doctrine of the trinity in His prayer.

Second, God has revealed Himself to those who are His elect. It is the Father’s will that the worldly wise and understanding are not wise and understanding in knowing God. Only the Father’s little children know and understand Him because He has sovereignly chosen to reveal Himself to them. This is His sovereign and gracious will.   

¹⁸ For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. ¹⁹ For it is written, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.” ²⁰ Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? ²¹ For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe.” (1 Corinthians 1:18–21 (ESV)

“God is sovereign in choosing those to whom He will reveal His truth. No one can know God by worldly wisdom and learning (I Cor. 1:26-31),” explains Dr. R. C. Sproul.

²³ Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, ²⁴ but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord.” (Jeremiah 9:23–24 (ESV)

Today, let us delight that God has sovereignly chosen to reveal Himself to believers in Christ so that we may intimately know Him. Have a blessed day in the Lord as you live for the One, True God of heaven and earth.

Soli deo Gloria!  

²⁰ Then he began to denounce the cities where most of his mighty works had been done, because they did not repent. ²¹ “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. ²² But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you. ²³ And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. ²⁴ But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you.” (Matthew 11:20–24 (ESV)

Jesus fulfilled the role of the of the Old Testament prophet of God in this narrative by Matthew. It parallels Matthew 23:1-36 and Jesus’ denouncement of the scribes and Pharisees.

The Old Testament prophet of God was responsible to herald God’s divine revelation. This occurred in the form of the oracle. An oracle (maśśāʾ,) was information transmitted from God to human beings. They were either answers to important questions or revelations about future events.

There were two types of oracles. First, there was an oracle of blessing. This would be good news from God producing joy and happiness (Psalm 1). Jesus began His Sermon on the Mount with the announcement of divine blessing (Matt. 5:1-12). Second, there was the oracle of woe. This was an announcement of judgment and condemnation (Isaiah 5:1-8; Micah 2:1-3).

In the context of today’s passage, Jesus invoked an oracle of woe against the Jewish cities Chorazin, Bethsaida, and Capernaum. These were three Galilean towns where Jesus performed most of His miracles. However, the people were unresponsive and did not repent of their sins (Matt. 11:20).

Jesus announced that the cities of Tyre and Sidon, which God judged (Ezek. 26-28), would have repented in sackcloth and ashes had Jesus’ miracles occurred before them. Jesus also said that Sodom (Gen. 19) would have repented of their sins in witnessing the Lord’s mighty works; unlike Capernaum.

“Chorazin! And Bethsaida! were cities very close to Capernaum, near the northern shore of the Sea of Galilee,” explains Dr. John MacArthur. “Tyre and Sidon were Phoenician cities on the shore of the Mediterranean. The prophecy about the destruction of Tyre and Sidon in Ezek. 26–28 was fulfilled in precise detail.”

“Capernaum, chosen by Jesus to be his headquarters, faced an even greater condemnation. Curiously, there is no record that the people of that city ever mocked or ridiculed Jesus, ran him out of town, or threatened his life. Yet the sin of that city—indifference to Christ—was worse than Sodom’s gross wickedness (cf. 10:15),” concludes Dr. MacArthur.

The phrase “more bearable” alludes to  degrees of punishment in hell for the ungodly (See Matt. 10:15; Mark 6:11; Luke 12:47–48; Heb. 10:29 ).

“God is the one truly competent Judge, for He alone knows all things. Second, God is sovereign. He judges people according to the light they have. There are degrees of joy in heaven and degrees of misery in hell (Matt. 12:41; 23:14). Third, there is corporate as well as individual responsibility before God,” explains commentator Michael Doriani.

The religious are often the most hardhearted to the biblical Gospel. We also must not be shy concerning the biblical doctrine of hell and judgment, as some pastors and believers in Christ tend to be. Even the hard sayings in Scripture must be taught.

Soli deo Gloria! 

¹⁶ “But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their playmates, ¹⁷‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’ ¹⁸ For John came neither eating nor drinking, and they say, ‘He has a demon.’ ¹⁹ The Son of Man came eating and drinking, and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by her deeds.” (Matthew 11:16–19 (ESV)

Tell the people what they want to hear instead of what they need to hear. This is because what they need to hear they won’t necessarily want to hear. This is the philosophy for many in church leadership. This is the perspective by many congregations. It is not new. It is what the crowds desired to hear from the false prophets in the Old Testament (Jeremiah 6:14; 8:11; Ezekiel 13:10, 16) and from false pastor/teachers in the New Testament (2 Tim. 4:1-5).

“To what may we compare …?” was a familiar idiom preceding a rabbinic parable or argument from similarity. Immediately following Jesus’ evaluation and praise of John the Baptist, He condemned the Jewish leaders and the masses for their infantile immaturity of unbelief and obstinacy to the biblical truth of the Gospel.  

Jesus compared the Jewish people to children sitting in the marketplace and playing with their friends. They were spoiled and were always unhappy because they did not have what they presumed they needed, but in reality only wanted. Their desires changed at a moment’s notice.

“We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.” Jesus’ joyous ministry was rejected when He did not meet the people’s worldly expectations. John’s ministry of repentance was rejected because he was too condemning of the people’s sin. In other words, the people were never happy.

They accused John of being demon possessed because he did not eat or drink. They accused Jesus of being gluttonous because He did.

“John the Baptist fit the role of an apparently ascetic prophet, like Elijah; Jesus follows a model more like David, but both are proper in their place. The charge that John “has a demon” suggests either that he is a false prophet possessed by an evil spirit, or that he is a sorcerer who manipulates a spirit guide; either charge would warrant the death penalty under Old Testament law (Deut. 13:1–11; 18:9–20). “Glutton and drunkard” was also a capital charge (Deut. 21:20); hence this is a serious accusation,” explains commentator Craig Keener.

No matter what Jesus and John did or taught, the masses rejected them. This is because they did not give people what they selfishly wanted but rather spoke to them about what they truly needed.

The true need for all sinners is justification, redemption and reconciliation by grace alone, through faith alone in the person and work of Jesus Christ alone. No matter who we are and what we do for Christ, may we resolve to always speak the truth of the Gospel to those who need to hear it. Each generation needs to hear God’s good news.  

Soli deo Gloria!

¹² “From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force. ¹³ For all the Prophets and the Law prophesied until John, ¹⁴ and if you are willing to accept it, he is Elijah who is to come. ¹⁵ He who has ears to hear, let him hear.” (Matthew 11:12–15 (ESV)

In today’s text, Jesus Christ was acknowledging the political and societal issues of His day. This particularly had to do with the battle between two kingdoms: the kingdom of darkness and the kingdom of heaven.

The kingdoms of darkness and light have been in conflict with each other even prior to Genesis 3 (Isaiah 14:12-21; Ezekiel 28:11-19). Moses’ recorded the events in the Garden of Eden that brought the conflict into the human realm (Genesis 3:1-21; Romans 5:12-21).

The kingdom of darkness uses violence against the kingdom of heaven. Persecution, intimidation, incarceration and eventually execution are the prevailing methods used by opponents of the Gospel (Acts 1-12; 21-28; 2 Cor. 11). This ungodly methodology continues.

At the same time, the first century Zealots were Jewish political insurrectionists. They believed the kingdom of heaven was earthly and political. They sought to eliminate Rome and reestablish an earthly kingdom in Israel by force and violence. They longed for the days of King David and Solomon. They desired an earthly Messiah. Many today desire the same. They resist, often by force, the clear teaching of the Gospel.

“The kingdom (of heaven) was pressing ahead with force although violent men such as Herod were trying to overcome it be force. It is not the strong and forceful who obtain the kingdom but the weak and helpless who depend upon God (Matt. 11:28-30),” explains Dr. R. C. Sproul.

Jesus clearly explained that John the Baptist was the Elijah of which Malachi prophesied (Malachi 3:1; 4:5). Gabriel also announced that John would come in the spirit and power of Elijah (Luke 1:17). In referring to the Law and the Prophets, Jesus affirmed the inerrancy and authority of the Old Testament.

“Jesus here endorses John as the promise of Malachi. The people understood Malachi 4:1 to mean the return of Elijah in person. This John denied as to himself (John 1:21). But Jesus affirms that John is the Elijah of promise who has come already (Matt. 17:12). He emphasizes the point: “He that hath ears to hear, let him hear,” explains commentator A.T. Robertson.

Jesus Christ evidenced that He was the Messiah; not only by His signs and wonders (John 3:1-2) but also by John’s testimony and ministry (John 1:29-34). More than a prophet, priest, king or moral teacher, Jesus Christ is Lord. He is King of kings and Lord of lords. He is the One, True God.

“He who had ears to hear, let him hear. We know that it is customary with Christ to introduce this sentence, whenever He treats subject which are highly important, and which deserve no ordinary attention. He reminds us why the mysteries of which He speaks are not received by all. It is because many of His hearers are (spiritually) deaf, or at least have their ears closed,” explains John Calvin.

“But now, as every man is hindered not only by his own unbelief, but by the mutual influence which men exercise on each other, Christ here exhorts the elect of God to consider attentively this remarkable secret of God and not to remain deaf with unbelievers.”

They who have ears to hear, let them hear.

Soli deo Gloria!

¹⁰ This is he of whom it is written, “‘Behold, I send my messenger before your face, who will prepare your way before you.’ ¹¹ Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he.” (Matthew 11:10–11 (ESV)

Today’s text reveals important information concerning the inerrancy and authority of Scripture. This is relevant in light of some contemporary pastors and church leaders seeking to nullify the significance of the Scriptures in general and the Old Testament canon in particular. 

In His continuing commentary about John the Baptist, Jesus referred to the Old Testament Prophet Malachi, He quoted Malachi 3:1. It was a potion of Scripture the Jews knew well. Jesus applied it to John the Baptist. It was John of whom Malachi spoke by the Holy Spirit (2 Timothy 3:16-17; 2 Peter 1:20-21). John was the messenger who prepared people for the coming Messiah: Jesus Christ.

Jesus not only affirmed the position and responsibility of John, but He also affirmed the inerrancy and authority of Scripture when He said, “It is written.” He invoked biblical authority of the Old Testament. He also affirmed the principle of Scripture interpreting Scripture.

Additionally, Jesus invoked His own authority as the Incarnate Word of God (John 1:1-2). This parallels what He did during His Sermon on the Mount (Matt. 5-7). Jesus declared John to be the greatest Old Testament prophet. Remember, the Gospels are set in an Old Testament historical context. The New Testament officially and historically begins in Acts 2.

Jesus elevated John to an exalted status. However, He added that anyone who is least in the kingdom of heaven was greater than John.

“John is indeed great, but the least in the kingdom of heaven is greater still (Matt. 11:11). Here Jesus contrasts John’s place in redemptive history with that of the new covenant believer. John saw Jesus, but he died before the Lord’s death and resurrection. After His resurrection, we understand the work of Christ more clearly. Moreover, even today we experience new covenant benefits —like immediate access to God’s presence (Heb. 10:19–22) and the indwelling Spirit (Rom. 8:9) more powerfully than John did when he walked the earth,” explains Dr. R. C. Sproul.

Let us be thankful and faithful as we serve the One, True living God today. Have a blessed one.

Soli deo Gloria!

⁷ “As they went away, Jesus began to speak to the crowds concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind? ⁸ What then did you go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in kings’ houses. ⁹ What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet.” (Matthew 11:7–9 ESV)

Following the departure of John the Baptist’s disciples (Matt. 11:1-6), Jesus began to speak to the crowds about John. The grammar indicates that Jesus’ continually spoke to people about John the Baptist. He personally and continually testified about John’s character. He did so by asking three questions concerning John.

“What did you go out into the wilderness to see? A reed shaken by the wind? Jesus’ first question He posed to the crowds concerning John invoked the image of a reed plant. It is a tall, woody, slender plant with tall stems. They were often used as measuring rods. Often, these reeds would bow and bend to gale force winds.

Was John a man and teacher of God’s Word who bent with the prevailing winds of worldly doctrine? The answer to Jesus’ rhetorical question was an emphatic no. John was a faithful spiritual shepherd on behalf of God’s sheep; believers in Christ.

The Apostle Paul emphasized the importance of faithful ministers in the church. It was through their unflinching commitment to God’s truth that believers in Christ would “no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.” (Ephesians 4:14 ESV)

  “What then did you go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in kings’ houses.” Jesus’ second question referred to John’s clothing. What did Jesus mean when He spoke of soft clothing?

Soft clothing (μαλακός; malakos) refers to clothes that are smooth and pleasing to the touch. It was the kind of clothes kings and members of the royal court wore. It was not the garments wore by an individual who lived in the wilderness in camel’s hair (Matthew 3:1-4).

“John the Baptist likened to a reed that has been bent over (his movement has rather fizzled out); John contrasted to a reed (his stern message still firm despite imprisonment); John contrasted to Herod (the reed being an emblem on his coins and taken to symbolize his clever adaptability, his unreliability, or his vulnerability to the judgment declared against him by John). The objection to a literal reading is that the reed and the person decked out in finery do not make a good pair. But although one is found in the wilderness and the other not, they function well as a pair once it is realized that the capacity to attract a crowd in the wilderness is the common denominator: reeds shaken by the wind are certainly to be found in the wilderness, but are too commonplace to attract crowds; members of a royal court certainly attracted crowds, but they were not to be sought out in the wilderness,” explains commentator John Nolland.

“What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet.” The final question referred to John’s vocation as a herald of God’s Word. John was not a motivational speaker who attracted crowds for the sake of attracting crowds. Rather, his message was blunt and forceful (Matthew 3:7-11). John’s ministry was not audience driven but rather obedience driven.

“Jesus corrects any potential for this in today’s passage with His praise of John. He reminded His hearers that John was not like a reed shaken by the wind, like one who changed his views based on the whims of the audience (Luke 7:24). Indeed, when the people went to see John, they went to see a prophet and were right to do so (Luke 7:26). states Dr. R. C. Sproul.

The ministry of fidelity to the Word of God remains as important today as it was in Jesus’ day. Like John, let each believer in Christ resolved to not be like a reed shaken by the wind or one enamored with personal peace and affluence. Rather, may we herald God’s Word.

Soli deo Gloria!

⁴ “And Jesus answered them, “Go and tell John what you hear and see: ⁵ the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. ⁶ And blessed is the one who is not offended by me.” (Matthew 11:4–6 (ESV)

The Lord Jesus answered John the Baptist’s question concerning whether or not He was the promised Messiah. The Lord pointed the empirical evidence. In other words, what had John and others heard and observed about Jesus’ ministry? Jesus cited six specific evidences that He was the Messiah.

First, Jesus restored sight to the blind. To receive (ἀναβλέπω; anablepo) means to presently and actively regain the ability to see. Literally, it means to look up, down and around and be able to see what you are looking at. This specifically refers to the blind (τυφλός; typhlos) who are those unable to see. The text does not insinuate any psychosomatic illness.

Second, Jesus healed the lame who now walked. The lame (χωλός; cholos) refers to the crippled and physically maimed. This is a disability that involves the imperfect use of the lower limbs. Jesus healed the lame enabling them to walk.

Third, Jesus cleansed lepers.  To cleanse (καθαρίζω; katharizo) means to make clean. This healing would make the leper ceremonially clean and able to participate in the Jewish temple sacrifices.

Fourth, Jesus restored hearing to the deaf. The deaf (κωφός; kophos) refers to not only those who are unable to hear but also unable to speak. Conversely, to restore the ability to hear also suggests restoring the ability to speak.

Fifth, Jesus raised the dead. The dead (νεκρός; nekros) means the physically dead. Jesus raised (ἐγείρω; egeior) or resurrected the physically dead.

Sixth, Jesus preached good news to the poor in spirit. The poor (πτωχός; ptochos) receive the good news of the Gospel.

“Jesus sent John’s disciples back as eyewitnesses of many miracles. Evidently he performed these miracles in their presence just so that they could report back to John that they had personally seen proof that he was indeed the Messiah (cf. Isa. 29:18–19; 35:5–10). Notice, however, that he offered no further explanation to John, knowing exactly how strong John’s faith was (cf. 1 Cor. 10:13),” explains Dr. John MacArthur.

It should be noted that in each case of each miracle Jesus performed, it was to more than one person. All of the nouns (blind, lame, leper, deaf, dead and poor) are plural.

“Jesus answers John’s question indirectly with a list of miracles (vv. 4–5), most of which are drawn from messianic prophecies in Isaiah 35 and 61,” states Dr. R. C. Sproul. “Interestingly, He does not recite the promises of vengeance also found in these chapters from Isaiah. It is as if He is saying to John, “Yes, I am the Messiah and my miracles prove it. But the final judgment is yet to come. In the meantime, I will preach the Gospel to the poor and redeem God’s people.” Christ is inviting John to read Isaiah again and bring his expectations of the Messiah’s work into line with what the prophet says about how the righteous (especially Jesus) must suffer before the kingdom comes in all its fullness (chap. 53).”

Today, remember the many miracles Jesus has performed in your own life. The number one miracle is your conversion by grace alone, through faith alone, in Christ alone.

Soli deo Gloria!

“When Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their cities. ² Now when John heard in prison about the deeds of the Christ, he sent word by his disciples ³ and said to him, “Are you the one who is to come, or shall we look for another?” (Matthew 11:1–3 ESV).

We return to our study of the Gospel of Matthew. Beginning in Matthew 11:1 to 12:50, the narrative concerns the signs Jesus provided to authenticate His rule and reign as King of kings and Lord of lords.

After Jesus instructed (διατάσσω; diatasso) or gave orders to the Twelve Apostles prior to sending them to the Jewish towns and villages (Matt. 10), He also departed to teach and preach in their cities. The reference to “their cities” would be the cities, towns and villages surrounding the Sea of Galilee. Except for Judas Iscariot, who was from the southern region of Moab, the remaining eleven apostles originated from the Galilean region.

Today’s text explicitly states that Jesus taught and preached. To teach (διδάσκω; didasko) means to provide instruction in a formal or informal setting. To preach (κηρύσσω; kerysso) means to announce or herald news. This too may be done in a formal or informal setting. Jesus did both.

It was during this time that John the Baptist had heard about Jesus’ miracles (Matt. 4:23-25). John was in prison. The reasons for John’s imprisonment are found in Matthew 14:1-12.

John sent some of his disciples to Jesus to ask Him a question. It was, ““Are you the one who is to come, or shall we look for another?” Even though John acknowledged that Jesus was the Lamb of God who came to take away the sins of the world (John 1:29), he was having doubts. This was because Jesus had not fulfilled people’s expectations of what the Messiah should be and do. The Jews anticipated a political deliverer who would free them from the oppression of Rome and not necessarily their sin.

“Among the more persuasive evidences for the authenticity of Scripture is the Bible’s willingness to tell the whole truth about the people it describes even when they look bad. Scripture does not hide the faults of the great heroes of the faith. The authors of the various biblical books could have passed over the occasions on which figures like Moses doubted the Lord (Ex. 4:1–17). Such episodes are included because the apostles and prophets, under the Holy Spirit’s inspiration, knew they had to tell the truth about these people, warts and all,” explains Dr. R. C. Sproul.

“Of all people, we would expect John the Baptist to have the fewest doubts about the person and work of Jesus. After all, he is the Messiah’s forerunner and has already baptized Him, recognizing Him as the Father’s Anointed One (Matt. 3). Yet even John, a great man of God, wavers when the going gets tough. John’s righteousness in standing up to Herod Antipas has landed him in a jail cell in Herod’s fortress at Machaerus, located southeast of Jerusalem on the eastern shore of the Dead Sea (4:12; 14:1–4). There has been no judgment of evil or vindication of holiness, which John expects to happen at the hands of Jesus, God’s Messiah (3:11–12). As a result, John begins to question His identity, and he sends some of his disciples to inquire of Him (11:1–3).”

It is easy for our faith in the Lord Jesus Christ to falter or fail when life gets difficult. It is during those moments, whenever they occur, to return to the Scriptures and remind ourselves of the person and character of our Lord. In the Scriptures, this is what Jesus is teaching and preaching to us.

Soli deo Gloria!

“Paul, an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead— ² and all the brothers who are with me, To the churches of Galatia: ³ Grace to you and peace from God our Father and the Lord Jesus Christ, ⁴ who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father, ⁵ to whom be the glory forever and ever. Amen.” (Galatians 1:1-5 ESV)

What is to be our resolve while we live and serve the Lord Jesus Christ in a postmodern culture that rejects objective truth for subjective feelings? How are we to navigate such turbulent waters of a fallen and rebellious sea of sinful humanity? Galatians 1:6-10 provides us with valuable and biblical insight.

Resolve: Believers in Christ must never desert the Gospel of the Lord Jesus Christ. Galatians 1:6 (ESV) says, “I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel—.”

The Apostle Paul was astonished (θαυμάζω; thaumazo). This means surprise, bewilderment and shock. Paul could not believe that the believers in Christ in the region of Galatia were quickly deserting (μετατίθημι; metatithemi), personally departing from the Gospel. This is apostasy (Jude 1-16).

Resolve:  Believers in Christ must never distort the Gospel of the Lord Jesus Christ. Galatians 1:7 (ESV) says, “…not that there is another one, but there are some who trouble you and want to distort the gospel of Christ.” To distort (μεταστρέφω; metastrepho) means to change, alter, or to make something different than what it was originally.

The Gospel of Jesus Christ is applicable for everyone, because all are sinners (Rom. 3:21-26). This meta-narrative explains the world in which we live. Individuals are conceived and born sinners. People do not become sinners when they sin. Rather, they sin because they are by nature sinners. This objective truth must never be distorted.

Resolve: Believers in Christ must never deviate from the Gospel of the Lord Jesus Christ. Galatians 1:8–9 (ESV) – “⁸ But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. ⁹ As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.”

To be accursed (ἀνάθεμα; anathema) means to condemned, detest and damned. God will condemn anyone who deviates from the truth of the Gospel of grace alone, through faith alone in the person and work of Jesus Christ alone. Those who detest, distort and deviate from the Gospel, God will detest.

Resolve: Believers in Christ must remain devoted to the Gospel of the Lord Jesus Christ. Galatians 1:10 (ESV) says, “For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ.”  

The believer’s ultimate devotion must be for the Lord and His unaltered and objective truth. Anything less results in the individual’s condemnation.

“In a postmodern world, every expositor must decide whether he will cave in to the spirit of the age or uphold the standard of sound words. It he is to win the approbation of God, he must proclaim the exclusive message of God’s unmerited grace. Of those who corrupt this message of the sufficiency and the finality of the substitutionary death of Christ for sinners, he must say with Paul, ‘let them be accursed.’ May this never be said of us,” states Dr. Steven J. Lawson.   

Soli deo Gloria!