Living Water Ministries

VERSE OF THE DAY

1 Corinthians 15:1, 3-4 (New Living Translation)

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Let me now remind you, dear brothers and sisters, of the Good News I preached to you before. You welcomed it then, and you still stand firm in it.

the Good News About Jesus Christ Now, brothers and sisters, I want you to remember the Good News I told you. You received that Good News message, and you continue to base your life on it.That Good News, the message you heard from me, is God’s way to save you. Through Jesus the son and the message of the cross through the death and resurrection of the story of the cross

Where are Herod and Herodias? Has not God made the wisdom of the world foolish?” The message of the cross is foolishness to those who are perishing, but to us who are being saved from sin and error, Christ crucified is the power of God and His Wisdom. It is by Christ Crucified that He has saved the world from sin.





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On December 22, 2015, 6:17 am

1 Corinthians Chapter 15

1 Corinthians 15 – The Resurrection of Jesus and Our Resurrection

A. The truth of Jesus’ resurrection.

1. (1-2) Preface to the proclamation of Paul’s gospel.

Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand, by which also you are saved, if you hold fast that word which I preached to you—unless you believed in vain.

a. The gospel which I preached to you: In verses three and four, Paul will describe the content of the gospel. Here, he describes how the gospel can be of benefit to man. The gospel is only of benefit if it is received and if one will stand in it.

i. The word gospel means “good news.” As the word was used in ancient times, it didn’t have to describe the message of salvation in Jesus Christ; it could describe any good news. But the best news ever is that we can be saved from the punishment we deserve from God because of what Jesus did for us.

ii. The Corinthian Christians first received the gospel. The message of the gospel must first be believed and embraced. As Paul wrote to the church in Thessalonica, For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe. (1 Thessalonians 2:13)

iii. The Corinthian Christians also did stand in the gospel. Despite all their problems with carnality, lack of understanding, strife, divisions, immorality, and weird spirituality, they still stood for the gospel. This is in contrast to the Galatian church, who was quickly being moved away to another gospel (Galatians 1:6).

b. By which you are also saved, if you hold fast that word I preached to you: The Corinthian Christians had done well in that they received the gospel. They were doing well in that they did stand in the gospel. But they had to continue to do well, and hold fast the gospel Paul preached to them. Every Christian must take seriously their responsibility to not only have a good past, and a good present, but to determine to have a great future with the Lord, also.

i. Hold fast also implies there were some people or some things which might want to snatch the true gospel away from the Corinthian Christians. All the more, this is why they had to hold on!

c. Unless you believed in vain: If the Corinthian Christians did not continue to hold fast, one day they might let go of the gospel. And if one lets go of the gospel, all their previous belief won’t do them any good. It was as if they had believed in vain.

2. (3-4) The content of the gospel Paul preached.

For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures.

a. For I delivered to you first of all that which I also received: Paul did not make up this gospel. He received it (and not from man, but from Jesus Christ, according to Galatians 1:11-12), and Paul delivered it. This is not “Paul’s gospel” in the sense that he created it or fashioned it; it is “Paul’s gospel” in the sense that he personally believes it and spreads it.

i. “Notice that the preacher does not make the gospel. If he makes it, it is not worth your having. Originality in preaching, if it be originality in the statement of doctrine, is falsehood. We are not makers and inventors; we are repeaters, we tell the message we have received.” (Spurgeon)

b. For I delivered to you first of all that which I also received: As Paul describes the gospel in the following verses, it is important to notice that this gospel is not insightful teaching or good advice. At the core of the gospel are things that happened – actual, real, historical events. The gospel isn’t a matter of religious opinions, platitudes, or fairy tales; it is about real historical events.

i. “Our religion is not based upon opinions, but upon facts. We hear persons sometimes saying, ‘Those are your views, and these are ours.’ Whatever your ‘views’ may be, is a small matter; what are the facts of the case?” (Spurgeon)

c. Christ died: The death of Jesus Christ, the Messiah, the Son of God, is the center of the gospel. Though the idea of glorying in the death of a Savior seems foolishness to the world, it is salvation to those who will believe.

i. How did Jesus die? The Roman government executed Him by one of the most cruel and excruciating forms of capital punishment ever devised: crucifixion.

ii. “Although the Romans did not invent crucifixion, they perfected it as a form of torture and capital punishment that was designed to produce a slow death with maximum pain and suffering.” (Edwards) What exactly was it like to be crucified? In days the New Testament was first written, the practice needed no explanation. But we do well to appreciate just what happened in crucifixion.

iii. The victim’s back was first torn open by scourging, and the clotting blood was ripped open again when the clothes were torn off the victim. When he was thrown on the ground to nail his hands to the crossbeam, the wounds were again torn open and contaminated with dirt. Then, as he hung on the cross, with each breath, the painful wounds on the back scraped against the rough wood of the upright beam and were further aggravated.

iv. When the nail was driven through the wrists, it severed the large median nerve. This stimulated nerve produced excruciating bolts of fiery pain in both arms, and resulted in a claw-like grip in the victim’s hands.

v. Beyond the excruciating pain, the major effect of crucifixion was inhibiting normal breathing. The weight of the body, pulling down on the arms and shoulders, tended to fix the respiratory muscles in an inhalation state, and hindered exhalation. The lack of adequate respiration resulted in severe muscle cramps, which hindered breathing even further. To get a good breath, one had to push against the feet, and flex the elbows, pulling from the shoulders. Putting the weight of the body on the feet produced searing pain, and flexing the elbows twisted the hands hanging on the nails. Lifting the body for a breath also painfully scraped the back against the rough wooden post. Each effort to get a proper breath was agonizing, exhausting, and lead to a sooner death.

vi. “Not uncommonly, insects would light upon or burrow into the open wounds or the eyes, ears, and nose of the dying and helpless victim, and birds of prey would tear at these sites. Moreover, it was customary to leave the corpse on the cross to be devoured by predatory animals.” (Edwards)

vii. Death from crucifixion could come from many sources: acute shock from blood loss, being too exhausted to breathe any longer; dehydration, stress-induced heart attack, or congestive heart failure leading to a cardiac rupture. If the victim did not die quickly enough, the legs were broken, and the victim was soon unable to breathe.

viii. How bad was crucifixion? We get our English word excruciating from the Roman word “out of the cross.” “Consider how heinous sin must be in the sight of God, when it requires such a sacrifice!” (Clarke)

ix. However, we never speak of the physical sufferings of Jesus to make us feel sorry for Jesus, as if He needed our pity. Save your pity for those who reject the complete work of Jesus on the cross at Calvary, and save your pity for those preachers who do not have the heart of Paul in 1 Corinthians 1:23, when he proclaimed the center of the Christian message: we preach Christ crucified.

d. Christ died for our sins: What does it mean that Jesus died for our sins? How does His death do anything for our sins? Many noble men and women have died horrible deaths for righteous causes through the centuries. How does the death of Jesus do anything for our sins?

i. At some point before He died, before the veil was torn in two, before He cried out it is finished, an awesome spiritual transaction took place. God the Father laid upon God the Son all the guilt and wrath our sin deserved, and Jesus bore it in Himself perfectly, totally satisfying the wrath of God in our place.

ii. As horrible as the physical suffering of Jesus was, this spiritual suffering – the act of being judged for sin in our place – was what Jesus really dreaded about the cross. This was the cup – the cup of God’s righteous wrath – that He trembled at drinking (Luke 22:39-46, Psalm 75:8, Isaiah 51:17, Jeremiah 25:15). On the cross Jesus became, as it were, an enemy of God, who was judged and forced to drink the cup of the Father’s fury so we would not have to drink that cup.

iii. Isaiah 53:3-5 puts it powerfully: He is despised and rejected by men, a Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him. Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed.

iv. “Reader! one drop of this cup would bear down thy soul to endless ruin; and these agonies would annihilate the universe. He suffered alone: for the people there was none with him; because his sufferings were to make an atonement for the sins of the world: and in the work of redemption he had no helper.” (Clarke)

v. And when that was accomplished (who knows how long it could have lasted), there was no reason for Jesus to “hang around” on the cross. His work was done and He could go on to what was next.

e. For our sins: Our sins were responsible for the death of Jesus. He did not die for a political cause, or as an enemy of the state, or for someone’s envy. Jesus died for our sins. Jesus did not die as a mere martyr for a cause.

f. He was buried: We don’t often think of the burial of Jesus as part of the gospel, but it is. The burial of Jesus is important for several reasons.

i. It is proof positive that He really died, because you don’t bury someone unless they are really dead, and Jesus’ death was confirmed at the cross before He was taken down to be buried (John 19:31-37).

ii. Jesus’ burial is also important because it fulfilled the Scriptures which declared, And they made His grave with the wicked; but with the rich at His death (Isaiah 53:9). Jesus was buried in the tomb of a rich man (Matthew 27:57-60).

g. He rose again: This truth is essential to the gospel. If Jesus died on the cross to pay for our sins and remove our guilt, then why is the resurrection of Jesus so important?

i. Although Jesus bore the full wrath of God on the cross, as if He were a guilty sinner, guilty of all our sin, even being made sin for us (2 Corinthians 5:21), He Himself did not become a sinner. Even the act of taking our sin was an act of holy, giving love for us – so that Jesus Himself did not become a sinner, even though He bore the full guilt of our sin. This is the gospel message! That Jesus took our punishment for sin on the cross, and remained a perfect Savior through the whole ordeal – proved by His resurrection.

ii. For this reason, He remained the Holy One (Acts 2:27, 2:31-32), even in His death. Since it was incomprehensible that God’s Holy One could remain bound by death, the resurrection was absolutely inevitable.

iii. Therefore, the resurrection of Jesus is not some “add on” to a “more important” work on the cross. If the cross is the payment for our sins, the empty tomb is the receipt, showing that the perfect Son of God made perfect payment for our sins. The payment itself is of little good without the receipt! This is why the resurrection of Jesus was such a prominent theme in the evangelistic preaching of the early church (Acts 2:24, Acts 3:15, Acts 4:10, Acts 13:30-39).

iv. The cross was a time of victorious death, a negative triumph. Sin was defeated, but nothing positive was put in its place until the resurrection. The resurrection showed that Jesus did not succumb to the inevitable result of sin. The resurrection is proof of His conquest.

h. He rose again the third day: The fact that Jesus rose again the third day is part of the gospel. Jesus was a unique case. He did not or will not rise at some “general” resurrection of the dead. Instead He rose the third day after His death. This also demonstrates Jesus’ credibility, because He proclaimed He would rise three days after His death (Matthew 16:21, 17:23, 20:19).

i. Because of the reference to the third day, and because in Matthew 12:40 Jesus refers to three days and three nights, some have thought it necessary for Jesus to spend at least 72 hours in the grave. This upsets most chronologies of the death and resurrection of Jesus, and is unnecessary, being unaware of the use of ancient figures of speech. Eleazar ben Azariah (around the year 100 A.D.) said: “A day and a night make a whole day, and a portion of a whole day is reckoned as a whole day.” This demonstrates how in Jesus’ day, the phrase three days and three nights did not necessarily mean a 72-hour period, but a period including at least the portions of three days and three nights.

ii. “According to Jewish reckoning, ‘three days’ would include parts of Friday afternoon, all of Saturday, and Sunday morning.” (Mare)

i. According to the Scriptures: Because this idea is so important, Paul repeats it twice in these two verses. Jesus’ work for us didn’t just come out of thin air; it was planned from all eternity and described prophetically in the Scriptures.

i. The plan for His death is described in passages such as Psalm 22 and Isaiah 53.

ii. The plan for His resurrection is described in places like Hosea 6:2, Jonah 1:17, and Psalm 16:10. Another example is the scenario in Genesis 22 where Isaac, as a type of Jesus, is “raised” on the third day of their journey, at the beginning of which Abraham had reckoned his son dead.

iii. Admittedly, the Old Testament understanding of resurrection was shadowy. Many passages look to a bleak existence after death (Psalms 6:5, 30:9, 39:13, 88:10-12, 115:17, Isaiah 38:18, Ecclesiastes 9:4-5, 9:10). Yet there are other passages of hope and confidence after this life (Job 19:25-27, Psalm 16:9-11, 73:24).

iv. Remember though, that it was Jesus, not the Old Testament, which brought life and immortality to light through the gospel (2 Timothy 1:10).

3. (5-8) Concrete evidence of Jesus’ resurrection.

And that He was seen by Cephas, then by the twelve. After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. After that He was seen by James, then by all the apostles. Then last of all He was seen by me also, as by one born out of due time.

a. And that He was seen by Cephas: No one saw the actual resurrection of Jesus. No one was present in the tomb with Him when His body transformed into a resurrection body. If someone were there, perhaps in a brilliant flash of light, they would have seen the dead body of Jesus transformed, and virtually vaporize out of the grave clothes. Perhaps it would be something along the lines of the way a body was transported on the old Star Trek series; the molecules would alter, and the person could pass through a solid object, and re-assemble themselves into a solid person. We know that Jesus could do this after His resurrection; He could miraculously appear in a room that had all the doors locked and the windows shut. Yet He was no phantom; He had a real flesh and bone body.

i. Though no one saw the actual resurrection of Jesus, many people saw the resurrected Jesus. Paul now calls forth these witnesses to the resurrection, to establish beyond all controversy that Jesus was raised from the dead in a resurrection body.

b. He was seen by Cephas: Jesus made a special resurrection appearance to Peter (Luke 24:34). We are not told much about this visit, but we can assume there was some special need for comfort and restoration in Peter that Jesus ministered to.

c. Then by the twelve: This probably refers to the first meeting Jesus had with His assembled disciples, mentioned in Mark 16:14, Luke 24:36-43, and John 20:19-25. This was the meeting where Jesus appeared in the room with the doors and windows shut, and breathed on the disciples, giving them the Holy Spirit.

i. When Paul writes by the twelve, he uses the term as a figurative title. At the first meeting of the resurrected Jesus with His disciples, Thomas was absent and Judas had killed himself. But they still were known as the twelve.

ii. “Perhaps the term twelve is used here merely to point out the society of the apostles, who, though at this time they were only eleven, were still called the twelve, because this was their original number.” (Clarke)

d. Over five hundred brethren at once: This meeting of the resurrected Jesus with five hundred brethren isn’t detailed in the gospels, but is suggested by Matthew 28:10 and 28:16-17. During the time after His resurrection, but before His Ascension, Jesus met with His followers on many different occasions.

i. Of whom the great part remain to the present is compelling testimony of the truth of the resurrection of Jesus. Paul says, “Go ask these people who saw the resurrected Jesus. There are not a handful of self-deluded souls; there are literally hundreds who saw the resurrected Jesus with their own eyes. They know Jesus rose from the dead.”

ii. There really were five hundred followers of Jesus before His Ascension, though Acts 1:15 mentions only the 120 who were in the Jerusalem area. Jesus met with these 500 followers in the region of Galilee. They knew Jesus rose from the dead.

iii. We sometimes sing: “You ask me how I know He lives; He lives, He lives inside my heart.” But that is not the best way to prove Jesus lives. We know He lives because the historical evidence demands we believe in the resurrection of Jesus. If we can believe anything in history, we can believe the reliable, confirmed testimony of these eyewitnesses. Jesus rose from the dead.

iv. Through the years, there have been many objections suggested to the resurrection of Jesus. Some say He didn’t die at all, but just “swooned” on the cross and revived in the tomb. Others say He really died, but His body was stolen. Still others suggest He really died, but His desperate followers hallucinated His resurrection. A plain, simple understanding of these evidences of the resurrection of Jesus destroys all of these theories, and shows they take far more faith to believe than the Biblical account.

v. “I suppose, brethren, that we may have persons arise, who will doubt whether there was ever such a man as Julius Caesar, or Napoleon Bonaparte; and when they do, – when all reliable history is flung to the winds, – then, but not till then, may they begin to question whether Jesus Christ rose from the dead, for this historical fact is attested by more witnesses than almost any other fact that stands on record in history, whether sacred or profane.” (Spurgeon)

e. He was seen by James: This would be James, the brother of Jesus, who is seen as a prominent leader in the church in Acts 15. Significantly, in the gospels, Jesus’ brothers are hostile to Him and His mission (John 7:3-5). Yet in the first chapter of Acts, Jesus’ brothers are among the followers of Jesus (Acts 1:14). What happened to change them? Certainly, this meeting of the resurrected Jesus with His brother James had some influence.

f. By all the apostles: This refers to a few different meetings, such as in John 20:26-31, John 21:1-25, Matthew 28:16-20, and Luke 24:44-49. There may have been many more meetings that are not described in the gospels. These meetings were important in proving to the disciples that Jesus was who He said He was. At these meetings He ate with them, comforted them, commanded them to preach the gospel, and told them to wait in Jerusalem for the outpouring of the Holy Spirit after His ascension.

g. Last of all He was seen by me also: By saying as by one born out of due time, Paul may mean that he did not have a three-year “gestation” period as the other apostles; he came on the scene suddenly.

i. Paul used the ancient Greek term ektroma meaning, “abortion, stillbirth, miscarriage” – it speaks of an untimely birth with “freakish” associations. Some think Paul used this striking word because the Corinthian Christians so consistently depreciated his stature as an apostle. They considered him truly a paulus (“little”) apostle, but Paul will glory in his weakness.

h. Seen by me also: The cumulative testimony of these witnesses is overwhelming. Not only did they see Jesus after His death, but they saw Him in a manner which revolutionized their faith and trust in Him.

i. The changed character of the apostles, and their willingness to die for the testimony of the resurrection, eliminate fraud as an explanation of the empty tomb.

ii. Why didn’t Paul mention the appearances of Jesus to the women at the tomb as evidence of Jesus’ resurrection? Probably because in that day a woman’s testimony was not received in law courts. It was true, and it was good evidence for the apostles at that time, but the world of that day would reject that testimony, because it came from women.

4. (9-11) Paul’s testimony of grace.

For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God which was with me. Therefore, whether it was I or they, so we preach and so you believed.

a. For I am the least of the apostles: Paul would argue hard for his apostolic credentials, because he knew he had to be respected as an apostle. But he had no desire to compete with other apostles for the “Most Valuable Apostle” award. He would gladly say, I am the least of the apostles. In fact, Paul believed he was not worthy to be called an apostle.

i. For some, this would just be spiritual sounding talk, which showed more pride than humility. But Paul meant it. He regarded himself as the least of the apostles because he persecuted the church of God. Paul always remembered how he had sinned against Jesus’ church. He knew that he was forgiven; yet he remembered his sin.

ii. Paul felt – rightly so – that his sins were worse because he was responsible for the death, imprisonment, and suffering of Christians, whom he persecuted before his life was changed by Jesus (Acts 8:3, Acts 9:1-2, Galatians 1:13, Philippians 3:6, and 1 Timothy 1:15).

iii. “This was literally true in reference to his being chosen last, and chosen not in the number of the twelve, but as an extra apostle. How much pains do some men take to make the apostle contradict himself, by attempting to show that he was the very greatest of the apostles, though he calls himself the least!” (Clarke)

iv. There are worse kinds of sin. Sins that harm God’s people are especially grievous in God’s eyes. Are you guilty, now or in the past, of harming God’s people? “[God] remembers jests and scoffs leveled at his little ones, and he bids those who indulge in them to take heed. You had better offend a king than one of the Lord’s little ones.” (Spurgeon)

b. But by the grace of God I am what I am: Paul gave the grace of God all the credit for the change in His life. He was a changed man, forgiven, cleansed, and full of love when he used to be full of hate. He knew this was not his own accomplishment, but it was the work of the grace of God in him.

i. The grace that saves us also changes us. Grace changed Paul. You can’t receive the grace of God without being changed by it. The changes don’t come all at once, and the changes are not complete until we pass to the next life, but we are indeed changed.

ii. “You see that the mark of a child of God is that by the grace of God he is what he is; what do you know about the grace of God? ‘Well, I attend a place of worship regularly.’ But what do you know about the grace of God? ‘I have always been an upright, honest, truthful, respectable man.’ I am glad to hear it; but what do you know about the grace of God?” (Spurgeon)

iii. “‘By the grace of God’ we not only are what we are, but we also remain what we are. We should long ago have ruined ourselves, and damned ourselves, if Christ had not kept us by his almighty grace.” (Spurgeon)

c. His grace toward me was not in vain; but I labored more abundantly than they all: Though grace made Paul what he was, Paul still labored with grace, so that it wouldn’t be given in vain.

i. Conceivably, if Paul had not worked as hard as he did, the grace of God would still have been given to him, but in some measure it would be given in vain. Grace, by definition, is given freely. But how we receive grace will help to determine how effective the gift of grace is.

ii. Grace isn’t given because of any works, past, present or promised; yet it is given to encourage work, not to say work is not necessary. God doesn’t want us to receive His grace and become passive.

iii. Paul knew that God gives His grace, we work hard, and the work of God is done. We work in a partnership with God, not because He needs us, but because He wants us to share in His work. Paul understood this principle well, writing, “for we are God’s fellow workers” in 1 Corinthians 3:9.

iv. Many Christians struggle at this very point. Is God supposed to do it or am I supposed to do it? The answer is, “Yes!” God does it and we do it. Trust God, rely on Him, and then get to work and work as hard as you can! That is how we see the work of God accomplished.

v. If I neglect my end of the partnership, God’s grace doesn’t accomplish all that it might, and is therefore given in vain. Later, in 2 Corinthians 6:1, Paul pleads that we might not receive the grace of God in vain: We then, as workers together with Him also plead with you not to receive the grace of God in vain.

d. I labored more abundantly than they all: Paul compares himself to the other apostles. He was not shy about saying he worked harder than any of the other apostles did. This is not to say the other apostles were lazy (although some of them may have been), but that Paul was an exceptionally hard worker.

e. Yet not it, but the grace of God which was with me: Paul was honest enough to know and to say that he worked hard. He was also humble enough to know that even his hard work was the work of God’s grace in him.

i. If you were to ask Paul, “Paul, do you work hard as an apostle,” he wouldn’t respond with that falsely spiritual, “Oh no, I don’t do anything. It’s all the work of God’s grace.” Paul would say, “You bet I work hard. In fact, I work harder than any other apostle.” But then he would not dwell on it, but simply have the inward knowledge that it was all the work of God’s grace in him.

f. Therefore, whether it was I or they, so we preach and so you believed: Whether Paul or one of the other apostles brought the message, the result was the same. They preached the resurrection of Jesus, and the early Christians believed the resurrection of Jesus.

i. The verb we preach is in the present continuous tense; Paul says that he and the other apostles habitually preached this message.

B. The relevance of the resurrection of Jesus.

1. (12-13) The resurrection of Jesus proves there is a resurrection.

Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ is not risen.

a. Now if Christ is preached that He has been raised from the dead: Why did Paul so carefully prove the resurrection of Jesus? It wasn’t because the Corinthian Christians did not believe Jesus rose from the dead. In fact, he makes it clear in 1 Corinthians 15:11 that they did believe it: so we preach and so you believed. Then why was it important?

i. The Corinthian Christians did not deny Jesus’ resurrection; they denied our resurrection. They were influenced either by Greek philosophy (which considered the resurrection undesirable, thinking the state of “pure spirit” superior), or by the thinking of the Sadducees (which thought the world beyond to be just wishful thinking). The bottom line is that the Corinthian Christians believed we lived forever, but not in resurrected bodies.

ii. Remember that resurrection is not merely life after death; it is the continuation of life after death in glorified bodies, which are our present bodies in a glorified state.

b. How do some of you say that there is no resurrection of the dead? The Corinthian Christians just did not think carefully. Some of them denied the reality of resurrection, while believing in a resurrected Jesus. Paul shows how the resurrection of Jesus not only proves His own resurrection, but it proves the principle of resurrection.

c. If there is no resurrection of the dead, then Christ is not risen: If these few Corinthians were right about the resurrection, then Jesus was still dead!

2. (14-19) What if there is no resurrection?

And if Christ is not risen, then our preaching is empty and your faith is also empty. Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up—if in fact the dead do not rise. For if the dead do not rise, then Christ is not risen. And if Christ is not risen, your faith is futile; you are still in your sins! Then also those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men the most pitiable.

a. If Christ is not risen, then our preaching is in vain: If there is no resurrection, then Jesus is not risen, and Paul and the other apostles have preached in vain. There is no real, resurrected Jesus whom they serve.

b. Worse, if Christ is not risen, then we are found false witnesses of God. If there is no principle of resurrection, and if Jesus did not rise from the dead, then the apostles are liars.

c. Worse yet, if Christ is not risen, your faith is futile; you are still in your sins! We can follow Paul’s logic point-by-point:

· If there is no principle of resurrection, then Jesus did not rise from the dead.

· If Jesus did not rise from the dead, then death has power over Him and defeated Him.

· If death has power over Jesus, He is not God.

· If Jesus is not God, He cannot offer a complete sacrifice for sins.

· If Jesus cannot offer a complete sacrifice for sins, our sins are not completely paid for before God.

· If my sins are not completely paid for before God, then I am still in my sins.

· Therefore, if Jesus is not risen, He is unable to save.

d. Worse still, if Christ is not risen, then those who have fallen asleep in Christ have perished. If there is no principle of resurrection, then the dead in Christ are gone forever.

e. Worst of all, if Christ is not risen, then in this life only we have hope in Christ, and we are of all men the most pitiable. If there is no principle of resurrection, then the whole Christian life is a pitiful joke! If we don’t have something beyond this life to look forward to, why hassle with the problems in being a Christian?

i. It is true that being a Christian solves many problems; but it also brings many others. Paul, (like the preacher in the book of Ecclesiastes) saw little ultimate value in life if there is only this life to live.

ii. It is true that knowing Jesus and loving Jesus can make this life better, but sometimes it will make this life worse. When we understand what Paul meant when he wrote, “If in this life only we have hope in Christ, we are of all men the most pitiable,” then we understand what a difficult life Paul lived. Paul thought, “with all I have endured for Jesus Christ, if there is not a resurrection and a heavenly reward beyond this life, I am a fool to be pitied.” Can we, in our super-comfortable age, say the same thing? Trapp says Paul can write this “Because none out of hell ever suffered more than the saints have done.”

iii. Paul only applies this principle to Christians. He writes, we are of all men the most pitiable. For the unbeliever, this life alone gives them any chance at pleasure, and whatever happiness they can find now is all the happiness they will ever know. How different for the Christian!

f. See how important the truth of the resurrection is! This is not some side doctrine, to be believed if one likes it. If you do not believe Jesus Christ rose from the dead in a resurrection body the way the Bible says He did, then you have no right to call yourself a Christian. This is one of the essential doctrines of the Christian faith.

i. “Everything depends on our retaining a firm hold on this doctrine in particular; for if this one totters and no longer counts, all the others will lose their value and validity.” (Martin Luther)

ii. “If Jesus rose, then this gospel is what it professes to be; if He rose not from the dead, then it is all deceit and delusion.” (Spurgeon)

g. When you know what rests on the resurrection, you know why if in this life only we have hope in Christ, we are of all men the most pitiable.

i. The divinity of Jesus rests on the resurrection of Jesus (Romans 1:4).

ii. The sovereignty of Jesus rests on the resurrection of Jesus (Romans 14:9).

iii. Our justification rests on the resurrection of Jesus (Romans 4:25).

iv. Our regeneration rests on the resurrection of Jesus (1 Peter 1:3).

v. Our ultimate resurrection rests on the resurrection of Jesus (Romans 8:11).

vi. “The fact is, that the silver thread of resurrection runs through all the blessings, from regeneration onward to our eternal glory, and binds them together.” (Spurgeon)

3. (20-23) The resurrection of Jesus was the firstfruit of our resurrection.

But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming.

a. Now Christ is risen from the dead: In the previous part of the chapter, Paul demonstrated beyond all doubt that Jesus rose from the dead, and the importance of that fact. Here, he simply states the fact: now Christ is risen from the dead.

b. And has become the firstfruits of those who have fallen asleep: Firstfruits is the ancient Greek word aparche. In the Septuagint, this word is used for the offering of firstfruits and in secular usage the word was used for an entrance fee.

i. Jesus was the firstfruits of our resurrection in both senses. In the Old Testament, the offering of firstfruits brought one sheaf of grain to represent and anticipate the rest of the harvest (Leviticus 23:9-14). The resurrection of Jesus represents our resurrection, because if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection (Romans 6:5). The resurrection of Jesus also anticipates our resurrection, because we will be raised with a body like His. “As in the firstfruits offered to God, the Jews were assured of God’s blessing on the whole harvest; so by the resurrection of Christ, our resurrection is insured.” (Trapp)

ii. The Feast of Firstfruits was observed on the day after the Sabbath following Passover (Leviticus 23:9-14). Significantly, Jesus rose from the dead on the exact day of the Feast of Firstfruits, the day after the Sabbath following the Passover.

iii. The offering at the Feast of Firstfruits was a bloodless grain offering (Leviticus 2). No atoning sacrifice was necessary, because the Passover lamb had just been sacrificed. This corresponds perfectly with the resurrection of Jesus, because His death ended the need for sacrifice, having provided a perfect and complete atonement.

iv. The resurrection of Jesus is also the firstfruits of our resurrection in the sense that He is our “entrance fee” to resurrection. Jesus paid our admission to the resurrection!

c. By man came death, by Man also came the resurrection of the dead: Here, Paul communicates the same ideas found in Romans 5:12-21. Adam (by man) is one “head” of the human race, and all mankind was brought under death by Adam. The second Adam, Jesus Christ (by Man) is the other head of the human race, and Jesus brings resurrection to all that are “under” His headship.

i. “Men admire the man who is first to discover a new country… Oh, then, sing it in songs, sound it with voice of trumpet to the ends of the earth – Christ is the first who returned from the jaws of death to tell of immortality and light.” (Spurgeon)

d. In Christ, all shall be made alive: Does this mean everyone is resurrected? Yes and no. All will be resurrected in the sense that they will receive a resurrection body and live forever. Jesus plainly spoke of both the resurrection of life and the resurrection of condemnation (John 5:29). So, all are resurrected, but not all will receive the resurrection of life. Some will receive the resurrection of condemnation, and live forever in a resurrected body in hell.

i. “But though this text doth not prove the general resurrection, (being only intended of believers, that are members of Christ,) yet it doth not oppose it. But that the all here mentioned is no more than all believers, appeareth not only from the term in Christ in this verse, but from the whole following discourse; which is only concerning the resurrection of believers to life, not that of the wicked to eternal condemnation.” (Poole)

e. Each one in his own order: It would be strange and inappropriate for us to receive resurrection before Jesus. So He receives resurrection first as the firstfruits, and then we receive it afterward… at His coming.

i. The coming of Jesus described here uses the ancient Greek word parousia. This word can simply mean a person’s presence (as in Philippians 2:12, not as in my presence only). But when it is used of Jesus, it has special reference to His Second Coming (as in Matthew 24:27).

ii. If Jesus is the firstfruits of our resurrection, does that mean He was the first one raised from the dead? What about the widow’s son in the days of Elijah (1 Kings 17:17-24) and Lazarus (John 11:38-44), among others? Each of these were resuscitated from death, but none of them were resurrected. Each of them were raised in the same body they died in, and were raised from the dead to eventually die again. Resurrection isn’t just living again; it is living again in a new body based on our old body but perfectly suited for life in eternity. Jesus was not the first one brought back from the dead, but He was the first one resurrected.

4. (24-28) The resurrection of Jesus leads to the resolution of all things.

Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet. The last enemy that will be destroyed is death. For “He has put all things under His feet.” But when He says “all things are put under Him,” it is evident that He who put all things under Him is excepted. Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.

a. Then comes the end, when He delivers the kingdom to God the Father. In Ephesians 1:10, Paul reveals God’s eternal purpose in history: that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth – in Him. Paul wrote of the “gathering together” of all things in Jesus, or of the “summing up” of all things in Him. Here, in 1 Corinthians, he looks forward to the time when all things are resolved in Jesus Christ and He presents it all to God the Father, giving glory to the God who authored this eternal plan of the ages.

b. When He puts an end to all rule and all authority and power: For now, God has granted a measure of rule and authority and power to men, to Satan, and even to death. But all that is temporary. Jesus will take His rightful place as the blessed and only Potentate, the King of kings and Lord of lords (1 Timothy 6:15). After the resurrection, God will finally resolve all of history according to His will.

i. “In raising Christ from the dead God has set in motion a chain of events that must culminate in the final destruction of death and thus of God’s being once again, as in eternity past, ‘all in all.’” (Fee)

c. He must reign till He has put all enemies under His feet: Paul here refers to the one-thousand-year reign of Jesus described in Revelation 20:1-6. After that time, there will be a final, Satan inspired rebellion (Revelation 20:7-10), which Jesus will crush and finally and forever put all enemies under His feet.

i. The expression under His feet is an Old Testament “figure for total conquest.” (Mare)

d. The last enemy that will be destroyed is death: Death will be present during the millennial reign of Jesus (Revelation 20:9 and Isaiah 65:20), but afterward, death will be abolished. It is truly the last enemy that will be destroyed.

i. Paul reminds us of something important: death is an enemy. When Jesus came upon the tomb of Lazarus, He groaned in the spirit and was troubled, and Jesus wept (John 11:33, 35). Why? Not simply because Lazarus was dead, for Jesus would raise him shortly. Instead, Jesus was troubled at death itself. It was an enemy. Today, some are told to embrace death as a friend, but that is not Biblical thinking. Death is a defeated enemy because of the work of Jesus, an enemy that will one day be destroyed, and therefore an enemy we need not fear. But death is an enemy nonetheless.

ii. The destruction of death was shown at the resurrection of Jesus, when the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many (Matthew 27:52-53). “When at the Redeemer’s resurrection many of the saints arose and came out of their graves into the holy city then was the crucified Lord proclaimed to be victorious over death and the grave… these were but preliminary skirmishes and mere foreshadowings of the grand victory by which death was overthrown.” (Spurgeon)

iii. If death is destroyed, why do Christians die? “Death since Jesus died is not a penal infliction upon the children of God: as such he has abolished it, and it can never be enforced. Why die the saints then? Why, because their bodies must be changed ere they can enter heaven… Saints die not now, but they are dissolved and depart.” (Spurgeon)

iv. “Death is not the worst of enemies; death is an enemy, but he is much to be preferred to our other adversaries. It were better to die a thousand times than to sin. To be tried by death is nothing compared to being tempted by the devil. The mere physical pains connected with dissolution are comparative trifles compared with the hideous grief which is caused by sin and the burden which a sense of guilt causes to the soul.” (Spurgeon)

v. “Notice, that death is the last enemy to each individual Christian and the last to be destroyed… Brother, do not dispute the appointed order, but let the last be last. I have known a brother wanting to vanquish death long before he died. But, brother, you do not want dying grace till dying moments. What would be the good of dying grace while you are yet alive? A boat will only be needful when you reach a river. Ask for living grace, and glorify Christ thereby, and then you shall have dying grace when dying time comes.” (Spurgeon)

e. But when He says “all things are put under Him,” it is evident that He who put all things under Him is excepted: Paul reminds us that the Son will not someday be superior to the Father. The relationship of Father to Son will be eternal: the Son Himself will also be subject to Him.

i. Those who deny the deity of Jesus say this verse proves their point. They take the submission of God the Son as “proof” that He must not be equal in deity to God the Father. But the submission of Jesus to the Father doesn’t come from any inherent inferiority; instead, it comes from the administrative order of the Godhead. A son is always in submission to his father, even if both are “equal” in substance.

ii. “The son of a king may be the equal of his father in every attribute of his nature, though officially inferior. So the eternal Son of God may be coequal with the Father, though officially subordinate.” (Hodge)

iii. “The Son’s subjection to his Father, which is mentioned in this place, doth no where prove his inequality of essence or power with his Father; it only signifieth what was spoken before, that Christ should deliver up his mediatory kingdom to his Father.” (Poole)

iv. Simply put, God the Father will always be God the Father, and God the Son will always be God the Son, and for all eternity they will continue to relate to each other as Father and Son.

f. That God may be all in all: Here, Paul refers to God the Son’s desire to glorify God the Father through all eternity. Importantly, each person of the Trinity desires to glorify another person of the Trinity. The Son glorifies the Father (John 17:4), the Father glorifies the Son (John 17:5), and the Holy Spirit glorifies the Son (John 16:14). This aspect of the nature of God is something God wants us to walk in, having a concern for the glory of others, and not our own (Philippians 2:3-4).

5. (29-32) More reasons to believe in the principle of resurrection.

Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead? And why do we stand in jeopardy every hour? I affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily. If, in the manner of men, I have fought with beasts at Ephesus, what advantage is it to me? If the dead do not rise, “Let us eat and drink, for tomorrow we die!”

a. Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? What was being baptized for the dead? It is a mysterious passage, and there have been more than thirty different attempts to interpret it.

i. The plain meaning of the original language is that some people are being baptized on behalf of those who have died. Paul’s point is “If there is no resurrection, why are they doing this? What is the point if there is no life after death?”

ii. Significantly, Paul did not say, “we baptize for the dead,” but asked, “what will they do who are baptized for the dead,” and “why then are they baptized for the dead?” Therefore, Paul refers to a pagan custom of vicarious baptism for the dead. “Paul simply mentions the superstitious custom without approving it and uses it to fortify his argument that there is a resurrection from the dead.” (Mare)

iii. Paul certainly does not approve of the practice; he merely says that if there were no resurrection, why would the custom exist? The Mormon practice of baptism for the dead – erroneously based on this passage – is neither Scriptural nor sensible.

iv. Paul’s point is plain: “The pagans even believe in the resurrection because they baptize for the dead. The pagans have the sense to believe in resurrection, but some of you Corinthian Christians do not!”

b. And why do we stand in jeopardy every hour? If there were no resurrection, why would Paul place his life in jeopardy for the gospel? The way Paul lived his life all-out for the gospel was evidence of the truth of the resurrection.

i. Most of us are so concerned about living comfortable lives here on earth that our lives give no evidence of the resurrection. Paul lived such a committed Christian life, people could look at him and say, “There is no way he would live like that unless there was a reward waiting for him in heaven.”

c. I affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily: Paul will boast a little here. His boasting is both in you (that is, in the Corinthian Christians) and in Christ Jesus. What will Paul boast about? That he does die daily.

i. Vincent on I die daily: “I am in constant peril of my life.” Paul’s life was lived so on the edge for Jesus Christ that he could say, “I die daily.” His life was always on the line; there were always people out to kill him. An example of this is in Acts 23:12-13, when more than forty men took a vow that they would neither eat nor drink until they had killed Paul. With enemies like that, no wonder Paul could say, “I die daily.” And this is his boast!

ii. It is important to understand that when Paul says, “I die daily,” he does not speak of his spiritual identification with the death of Jesus. He does not speak of the spiritual putting to death of the flesh. He writes of the constant imminent danger to his physical life. It is important and useful for Christians to daily reckon themselves dead to sin with Jesus Christ (as in Romans 6:11, Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord). But to use this statement I die daily to support that truth is wrong, because in context Paul is writing about the danger to his physical life.

iii. How can we die daily? Spurgeon gives seven steps to dying daily in a sermon titled Dying Daily.

· First, every day carefully consider the certainty of death.

· Second, by faith put your soul through the whole process of death.

· Third, hold this world with a loose hand.

· Fourth, every day seriously test your hope and experience.

· Next, come every day, just as you did at conversion, to the cross of Jesus, as a poor guilty sinner.

· Sixth, live in such a manner that you would not be ashamed to die at any moment.

· Finally, have all your affairs in order so that you are ready to die.

d. I have fought with beasts at Ephesus: The book of Acts does not record an occasion when Paul faced wild animals in an arena. It may simply be unrecorded, or Paul may mean “beasts” figuratively, in reference to his violent and wild human opponents (as he faced at Ephesus in Acts 19:21-41).

i. Paul faced all this for the sake of the resurrection of the dead, both Jesus’ resurrection and the believer’s. Though at the time of his writing 1 Corinthians it was still in the future, Paul’s whole arrest, imprisonment, and journey to Rome as done for the sake of the resurrection of the dead (Acts 23:6, 24:15, and 24:21).

e. If the dead do not rise, “Let us eat and drink, for tomorrow we die.” Paul’s third proof for the resurrection in this section is also compelling. If there is no resurrection, then there is no future judgment to consider. Then life is lived only “under the sun,” as is considered in Ecclesiastes.

i. The ancient Egyptians, at the end of a big banquet, often escorted a wooden image of a man in a coffin around the tables, telling people to have a good time now, because you’ll be dead sooner than you think. If there is no resurrection, and no future judgment, then we may as well have the best time we can right now – and Paul was a fool for putting himself in such discomfort and danger for the sake of the gospel.

6. (33-34) Knowing the truth about our resurrection should affect the way we live.

Do not be deceived: “Evil company corrupts good habits.” Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame.

a. Do not be deceived: “Evil company corrupts good habits.” Where did the Corinthian Christians get their strange ideas about the resurrection, ideas Paul spent this chapter trying to correct? They got this bad thinking by associating either with Jews who did not believe in the resurrection (such as the Sadducees) or by associating with pagan, Greek philosophical types, who did not believe in the resurrection (Acts 17:31-32). It was bad enough that these associations had affected their thinking on an important matter like the resurrection, but this evil company could corrupt far more.

i. This speaks to the vital need described in Romans 12:2: do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. By keeping evil company, the Corinthian Christians were being conformed to this world, and they needed to be transformed by the renewing of your mind. Christians must let the Word of God shape their thinking, not the evil company of this world.

ii. Through much of this book, Paul deals with the moral problems of the Corinthians: envy, divisions, pride, immorality, greed, irreverence, and selfishness. How much of this came in because of they kept evil company? Their problem with the resurrection also indicated the source of many of their moral problems.

b. Evil company corrupts good habits: This is not a quotation from the Old Testament, or even from the words of Jesus. Paul quotes from an ancient, secular comedy play, Thais, written by Menander. Though he was a pagan, Menander told the truth at this point, and Paul (more properly, the Holy Spirit) had no problem quoting a pagan who did tell the truth at a particular point.

c. Awake to righteousness, and do not sin; for some do not have the knowledge of God: For Christians to resist God’s process of transformation by the renewing of our minds is to neglect the knowledge of God. To remain willfully ignorant of the truth is sin.

C. The nature of the resurrected body.

1. (35) What is the nature of the resurrected body?

But someone will say, “How are the dead raised up? And with what body do they come?”

a. How are the dead raised up? This is a question Paul doesn’t really answer in the following verses, because the answer is obvious. God raises the dead. As Paul said to Agrippa in Acts 26:8, Why should it be thought incredible by you that God raises the dead?

b. And with what body do they come? This may be a foolish question (Paul calls his imaginary questioner “Foolish one” in 1 Corinthians 15:36), but it is a question Paul will answer.

2. (36-38) The analogy of the seed.

Foolish one, what you sow is not made alive unless it dies. And what you sow, you do not sow that body that shall be, but mere grain—perhaps wheat or some other grain. But God gives it a body as He pleases, and to each seed its own body.

a. Foolish one: In the wording of the ancient Greek, it is even stronger: Fools! “A hard knot must have a hard wedge, a dead heart a rousing reproof.” (Trapp)

b. What you sow: Paul says our bodies are like “seeds” which “grow” into resurrection bodies. When you bury the body of a believer, you are “sowing” a “seed” that will come out of the earth as a resurrection body.

i. “Truly it is never a pleasant sound, that rattle of the clay upon the coffin-lid, ‘Earth to earth, dust to dust, ashes to ashes,’ nor to the farmer, for its own sake, would it be a very pleasant thing to put his grain into the dull cold earth; yet I trow no farmer ever weeps when he sows his seed.” (Spurgeon)

ii. “Dear friends, if such be death – if it be but a sowing, let us have done with all faithless, hopeless, graceless sorrow… ‘Our family circle has been broken,’ say you. Yes, but only broken that it may be re-formed. You have lost a dear friend: yes, but only lost that friend that you may find him again, and find more than you lost. They are not lost; they are sown.” (Spurgeon)

c. You do not sow that body that shall be… God gives it a body as He pleases, and to each seed its own body: When you plant a wheat seed, a big wheat seed does not come up. Instead, a stalk of wheat grows. So, even though our resurrection bodies come from our present bodies, we should not expect that they will be the same bodies or just “improved” bodies.

i. Some mock the idea of resurrection. They say, “Here is a Christian’s body, lying in a grave with no casket. The atoms in the body are taken up in grass and eaten by a steer, and the steer is slaughtered and another man eats the meat and takes the atom into his body. Where does that atom go in the resurrection?” But God does not need every atom of a man’s body to make a resurrection body. Since every cell of my body contains the DNA blueprint to make a whole new body, God can no doubt take one cell of my dead body and make a glorious resurrection body out of that old blueprint.

3. (39-41) The analogy of living and heavenly bodies.

All flesh is not the same flesh, but there is one kind of flesh of men, another flesh of animals, another of fish, and another of birds. There are also celestial bodies and terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory.

a. All flesh is not the same flesh: There are all different kinds of “bodies” in God’s creation, including celestial bodies. Our resurrection body will be a heavenly (celestial) body, suited for life in heaven, not only life on this earth.

b. All flesh is not the same flesh explains why animals do not rise in the resurrection. “Man’s flesh only is informed by a reasonable and immortal soul, not so the flesh of other creatures: and hence the difference.” (Trapp)

c. There are different bodies or structures in the universe (sun… moon… stars), and each is created with its own glory, and each is suited to its own particular environment and needs. While our present bodies are adapted for the environment of time and earth, our resurrection bodies will be adapted for the environment of eternity and heaven.

d. There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory: Some take this to mean there will be different degrees of glory for believers in heaven. “Whether there are degrees of glory, as it seems probable, so we shall certainly know, when we come to heaven.” (Trapp)

4. (42-44) Comparison of the two kinds of bodies.

So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.

a. So also is the resurrection of the dead: It’s hard to understand what our resurrection bodies will be like, so Paul will use contrast to help us, giving four contrasts between our present body and our future resurrection body. On all counts, the resurrection body wins!

· Incorruption triumphs over corruption.

· Glory triumphs over dishonor.

· Power triumphs over weakness.

· Spiritual triumphs over natural.

b. Raised in incorruption… raised in glory… raised in power: Our resurrection body will be glorious!

i. “There is nothing more uncomely, unlovely, and loathsome than a dead body; but it will not be so when it shall be raised again, then it shall be a beautiful, comely body. We shall rise in a full and perfect age, (as is generally thought) and without those defects and deformities which may here make our bodies appear unlovely.” (Poole)

ii. “Three glimpses of the body’s glory were seen, in Moses’ face, in Christ’s transfiguration, and in Stephen’s countenance.” (Trapp)

iii. “The righteous are put into their graves all weary and worn; but as such they will not rise. They go there with the furrowed brow, the hollowed cheek, the wrinkled skin; they shall wake up in beauty and glory.” (Spurgeon)

5. (45-49) The two Adams and their bodies.

And so it is written, “The first man Adam became a living being.” The last Adam became a life-giving spirit. However, the spiritual is not first, but the natural, and afterward the spiritual. The first man was of the earth, made of dust; the second Man is the Lord from heaven. As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.

a. The first perfect man, Adam, gave us one kind of body. The second perfect man, Jesus the last Adam, can give us another kind of body. He is a life-giving spirit.

b. We have all borne the image of the first Adam, and those who put their trust in the last Adam will also bear His resurrection image. From the first Adam, we all are made of dust, but from the last Adam we can be made heavenly. For believers, the promise is sure: we shall also bear the image of the heavenly Man.

i. Philippians 3:21 repeats Paul’s theme: Who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself.

c. Since we will bear the image of the heavenly Man, the best example we have of what a resurrection body will be like is to see what Jesus’ resurrection body was like. The resurrection body of Jesus was material and could eat (Luke 24:39-43), yet it was not bound by the laws of nature (Luke 24:31, 24:36-37).

6. (50-53) The need for the resurrection.

Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption. Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.

a. Flesh and blood cannot inherit the kingdom of God: Paul is not saying, “material things cannot inherit the kingdom of God,” because Jesus’ resurrection body was a material body. Flesh and blood, in this context, means “our present bodies.” Jesus’ resurrection body was not a “pure spirit” body, but a material body described as flesh and bones (Luke 24:39) instead of flesh and blood. This may seem like a small distinction to us, but it must be an important distinction to God.

b. Nor does corruption inherit incorruption: The word corruption does not mean moral or ethical corruption, but physical, material corruption. These bodies which are subject to disease, injury, and one day decay, are unsuited for heaven. Corruption can’t inherit incorruption.

c. I tell you a mystery: In the Biblical sense, amystery is simply a thing to be understood by spiritual, rather than by merely human perception. Paul will tell the Corinthian Christians something they could not have known by reason or research. They could not have known this unless God revealed it to them.

d. We shall not all sleep, but we shall all be changed: Since sleep is a softer way of describing the death of a believer, Paul tells us that not all Christians will die, but there will be a “final generation” who will be transformed into resurrection bodies at the return of Jesus before they ever face death.

i. Does we shall not all sleep, but we shall all be changed mean that Paul predicted Jesus would come in his lifetime? Barclay says “yes,” and simply points out that Paul was dead wrong here. But Hodge recognizes that Paul isn’t necessarily referring to only believers of his day with all; it is a word that properly embraces all believers, over all time. Secondly, it was right and proper for Paul to live as if the coming of Jesus was imminent, though he did not in fact know when Jesus would return. When writing Scripture, Paul was infallible, but not omniscient.

ii. “The plain fact is that Paul did not know when these events would take place, and nowhere does he claim to know. So when he says we he means ‘we believers.’” (Morris)

e. In a moment, in the twinkling of an eye, at the last trumpet… the dead will be raised incorruptible, and we shall be changed: In a single moment, Jesus will gather His people (both dead and on the earth) to Himself, for resurrection.

i. Paul expressed the same idea again in 1 Thessalonians 4:15-18. This remarkable, instant gathering of Christians unto Jesus in the clouds has been called the rapture, after the Latin word for caught up in 1 Thessalonians 4:15-18.

ii. There will come a day when in God’s eternal plan, He gives those dead in the Lord their resurrection bodies, and then in an instant He gathers all His people to meet Jesus in the air. All the redeemed on the earth at that time will rise up to meet the Lord in the clouds, and will receive their resurrection bodies.

iii. What of the dead in Christ before that day? Are they lying in the grave, in some kind of soul sleep or suspended animation? No. Paul made it clear that to be absent from the body means to be present with the Lord (2 Corinthians 5:8). Either the present dead in Christ are with the Lord in a spiritual body, awaiting their final resurrection body; or because of the nature of timeless eternity, they have received their resurrection bodies already because they live in the eternal “now.”

f. At the last trumpet: What is the last trumpet? Those who believe that Jesus gathers His people after He has poured out His wrath on a Jesus-rejecting world sometimes argue that it is the last trumpet of judgment, cited in Revelation 11:15-19. But this is not necessarily the case at all.

i. The last trumpet may not refer to the last trumpet of the seven trumpets of Revelation at all, but simply refer to the last trumpet believers hear on this earth.

ii. This last trumpet may be connected with the trumpet of God in 1 Thessalonians 4:16, but not with the trumpets of angels in Revelation 11. A distinction may be made between the trumpet of an angel and the trumpet of God. Chuck Smith points to a grammatical construction that would be different if this trumpet were the trumpet of Revelation 11.

iii. Ironside says that the last trumpet was a figure of speech that came from the Roman military, when they broke camp. The first trumpet meant, “strike the tents and prepare to leave”; the second trumpet meant, “fall into line”; the third and last trumpet meant “march away.” This last trumpet describes the Christian’s “marching orders” at the rapture of the Church.

g. So this corruptible must put on incorruption: Resurrection is a must for the Christian’s destiny. In light of all this, how could the Corinthian Christians let go of such an important truth?

7. (54-57) Resurrection is the final defeat of death.

So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: “Death is swallowed up in victory.”

“O Death, where is your sting?
O Hades, where is your victory?”

The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.

a. Death is swallowed up in victory: A resurrected body is not a resuscitated corpse. It is a new order of life that will never die again. Death is defeated by resurrection.

i. Freud was wrong when he said: “And finally there is the painful riddle of death, for which no remedy at all has yet been found, nor probably ever will be.” Compare that with Paul’s triumphant declaration, “Death is swallowed up in victory”!

b. O Death, where is your sting? O Hades, where is your victory? Paul, knowing death is a defeated enemy because of Jesus’ work, can almost taunt death, and mock it. Death has no power over the person found in Jesus Christ.

i. “This is the sharpest and the shrillest note, the boldest and the bravest challenge, that ever man rang in the ears of death… Death is here out-braved, called craven to his face, and bidden to do his worst.” (Trapp)

ii. “I will not fear thee, death, why should I? Thou lookest like a dragon, but thy sting is gone. Thy teeth are broken, oh old lion, wherefore should I fear thee? I know thou art no more able to destroy me, but thou art sent as a messenger to conduct me to the golden gate wherein I shall enter and see my Saviour’s unveiled face for ever. Expiring saints have often said that their last beds have been the best they have ever slept upon.” (Spurgeon)

iii. For those who are not in Jesus Christ, death still has its sting. “The sting of death lay in this, that we had sinned and were summoned to appear before the God whom we had offended. This is the sting of death to you, unconverted ones, not that you are dying, but that after death is the judgment, and that you must stand before the Judge of the quick and dead to receive a sentence for the sins which you have committed in your body against him.” (Spurgeon)

c. The sting of death is sin, and the strength of sin is the law: The principle of resurrection also proves that we are not under the law any longer. We are no longer subject to the penalty of the law (death), and we are set free from sin. Sin is the ultimate cause of death (Romans 6:23, Genesis 2:17), and the result can’t be defeated unless the cause is defeated.

i. Paul brilliantly links together the ideas of sin, death, and our identification with Jesus’ death and resurrection in Romans 6:1-14.

d. Through our Lord Jesus Christ: This defeat of death is only possible for those who live through our Lord Jesus Christ. For others, there is resurrection and eternal life, but unto damnation. If you are an unbeliever, death is not your friend; it is your enemy.

8. (58) Final application: how our destiny of resurrection means we should stand fast for the Lord right now.

Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.

a. Therefore… be steadfast, immovable, always abounding in the work of the Lord: Because we know death is defeated and we have an eternal, resurrected destiny with Jesus Christ, we should stand firm and unshakable all the more for Him right now. We should work hard in everything now, working for the Lord, because right now counts forever!

b. Knowing that your labor is not in vain in the Lord: Even if your labor is vain to everyone else, and everyone else discounts or doesn’t appreciate what you do for the Lord, your labor is not in vain in the Lord. It doesn’t matter if you get the praise or the encouragement; sometimes you will and sometimes you won’t. But resurrection means that your labor is not in vain in the Lord.

i. “You must not only work, but you must labour – put forth all your strength; and you must work and labour in the Lord – under his direction, and by his influence; for without him you can do nothing.” (Clarke)

ii. This should make us steadfast, immovable, always abounding in the work of the Lord! We don’t need to waver, we don’t need to change direction, we don’t need to fall, and we don’t need to quit. For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister (Hebrews 6:10). The Lord will show His remembrance of our work and labor of love at the resurrection.

©2018 David Guzik – No distribution beyond personal use without permission

Categories: New Testament Paul’s Letters

Enduring Word

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In many ways 1 Corinthians 15 is Paul’s closing argument for this letter.

After a series of reminders of his previous teachings and addressing various issues that had arisen in the community, here, Paul reminds them of the what is “first importance.” He writes:

“For I handed on to you as of first importance what I in turn had received that Christ died for our sins, in accordance with the scriptures, and that he was buried, and that he was raised on the third day, in accordance with the scriptures” (1 Corinthians 15:3-4).

This is the distillation of the gospel. In its simplest form the good news is that Christ died, was buried, and was raised. The repetition of the phrase “in accordance with the scriptures” emphasizes that Jesus’ death and resurrection were both foretold and fulfilled.

Seeing is believing

While it seems that Paul is rehearsing what should have been evident to the Corinthian community, there seems to be a question about the nature and even the possibility of resurrection. To disabuse any misunderstandings, Paul details the various appearances of Jesus after his resurrection. The word ὤφθη (ōphthē) is translated as “appeared” throughout this passage.

This translation has the connotation of a viewing that is a miraculous occurrence and indeed seeing the risen Christ is remarkable. However, this word can also be translated simply as was seen. In other words, Jesus was seen by Peter and then the twelve. Jesus was seen by five hundred brothers and sisters at one time. James and all of the apostles see Jesus, after being raised from the dead and even Paul himself sees Jesus.

The appearances confirm what has already been established in the scriptures, that Jesus was raised on the third day. There is no doubting the resurrection as there were so many witnesses. Seeing, indeed, is believing.

Believing is seeing

If Paul is indeed saving the most important topic for the end his letter, then he is ensuring that the community has a complete understanding of his most basic teaching, the gospel or the good news. To hear this message on Easter Sunday is to bear witness to God’s resurrection power; Christ was dead but now he is arisen. He lives!

However, to ponder these words on the days leading up to Easter means that we must believe before we see. Faith is believing what and when we cannot see. It is during life’s trials and tribulations that we must be reminded to hold firmly to our faith, to remember the good news—that on the other side of darkness, there is light and on the other side of death, there is life. Paul warns that to lose sight of the entirety of this message is to risk having our believing be in vain.

While we wait for what shall be (the resurrection), we must live in what is (death). However, we do so with the knowledge and fully convinced of what the future holds. It is our faith that gives us sight beyond what we can physically see.

Who are we?

Recently, there is a tendency, particularly in the United States, to declare “this is not who we are” in the wake of tragedy (from racism and senseless police killings to displays of hatred and mass shootings). This denial of the reality of who we are does not allow us to properly address these issues.

The reality is we are all of those things. However, we can more accurately say that this is not who we want to be. Reflecting on the gospel and specifically Paul’s encounter with Jesus results in a brief autobiographical sketch in he recollection.

Paul is one who previously persecuted the church of God. This is who he was before he came to believe the gospel. Now, Paul describes himself as the least among the apostles. He declares: “But by the grace of God, I am what I am, and his grace toward me has not been in vain” (15:10). The extension of divine love transformed Paul from a persecutor to an apostle.

God’s grace for Paul is not vain because the transformation has compelled Paul work harder to proclaim the gospel. We, too, are who we are because of God’s grace. We do not have to remain in our current state as a person or as a nation. We, too, can believe, repent, and be transformed. This is the power of the gospel.

The gospel is not simply to be heard or received, it must also be held onto and passed along. As it was for Paul, the grace of God should necessitate our action. We should also work harder to proclaim the gospel, so that others may come to believe. Paul reminds the church in Corinth that the gospel not only saves them, but they can also stand on it. They can be sure of it. It is the firm foundation upon which we also stand and can continue to build the kin-dom of God.

Easter Sunday is among the most joyous days on the Christian calendar. Yet this Easter Sunday, as we continue to live through a pandemic, let us still acknowledge the grief and sadness for what and whom we have lost, even as we begin to see the light as we roll the stone away.

And in those moments when we feel we are still inside the tomb, let us hold firmly to our faith. Let us remember that death does not have the final say; it has no sting when we know that it does not recognize the end, but an end. That which is dead shall live again. As the stone is rolled away, our eyes must adjust to the brightness. Let us emerge from the shadows of death renewed in our faith.

Resurrection power enlivens us and propels us to strive for the better, to work harder. Standing firmly on the rock that is Christ Jesus, we can proclaim the good news so that others may come to believe and that together may all see the goodness of God in the land of living.

◄ What Does 1 Corinthians 15:3 Mean? ►

For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures,

1 Corinthians 15:3(NASB)

Verse Thoughts

The gospel of Salvation is so simple that a little child can understand and be saved, and yet learned men and clever theologians have grappled with the simplicity of this beautiful message of God’s saving grace, and have caused it to become one of the most complicated issues in Christendom today. And unless we return to the simple reading of the Word of truth, (with open eyes and an heart that is unprejudiced by unbiblical opinions and unscriptural interpretations) where the plain message of saving grace is clearly outlined for all to read, we are likely to be drawn into this never-ending doctrinal argument when in simple terms: Christ died for our sins according to the Scriptures and that He was buried, and that He was raised on the third day according to the Scriptures.

It was the Lord Jesus Himself, Who had delivered to Paul the simple, saving message of Salvation, which he outlines in the simplest terms in the first few verses of this passage. The Gospel message was given to Paul by divine revelation:- that Christ died for our sins, that He was buried and rose again and Paul reminds us that we received our salvation as a free gift of grace, through faith in the death, burial and resurrection of Jesus Christ. We must not add to this free gift by attaching the need for additional works of the Law, nor must we diminish the full message of the blood-stained cross, which covers the Person and work of Christ on at Calvary.

And here Paul is reiterating this same, vital saving truth, and emphasising its primary position of importance within the Gospel of Christ, because believers in Corinth were being influenced by their pagan neighbours and starting to doubt the authenticity of Christ’s resurrection, while others were being ensnared by legalists who were teaching a works based salvation. But if anything is added to Christ’s finished work on the cross, or if anything is omitted from the full, final and finished substitutionary work at Calvary, it renders Christ sacrifice of Himself as both redundant and irrelevant.

Christ died FOR our sin according to the Old Testament Scripture and the New Testament scriptures expand on this truth that He also died TO sin, on our account. Christ died to pay the penalty for our sins but He also died to break the power of sin in our lives. Indeed, Christ died for the sin of the whole world. He was the sin-sacrifice for the whole world, so that whoever believes on Him would not perish but have life – His resurrected life – His eternal life – His abundant life – the new life IN Christ. And He died TO sin so that the power of sin in the life of a believer could be broken in our lives .

The gospel message of saving grace is the most important information that we will ever hear and it is most vital message that we need to share with a lost and dying world: for Christ Jesus came into the world to save sinners and then to live His life through them – by grace through believing that Christ died for our sins according to the Scriptures and that He was buried, and that He was raised on the third day according to the Scriptures..

Source: https://dailyverse.knowing-jesus.com/1-corinthians-15-3

What does 1 Corinthians 15:3 mean? [⇑ See verse text ⇑]

As Paul begins to confront some confusion or false teaching about the resurrection from the dead, he has emphasized to the Corinthians that their eternal future stands or falls based on their belief in the entire gospel truth. That includes the truth of both Christ’s death on the cross for our sin and His resurrection from the dead by God’s power.

Now Paul begins to spell out specifically what the gospel message about Jesus Christ really is. Paul insists that he presented it to the Corinthians exactly as it had been presented to him by Christ. In passages such as Galatians 1:12, Paul indicates that this reception was literal: he received this information directly from Jesus.

The first truth of the gospel message is this: Christ died for our sins. That is, the sinless Son of God was sacrificed on the cross to pay the penalty for the sins that we committed. He did so exactly as the Old Testament Scriptures predicted that He would. Famous passages explaining this include Psalm 53 and Psalm 22.

Context Summary

First Corinthians 15:1–11 describes the gospel as it was delivered to Paul and as he delivered it to the Corinthians. It begins with the death of Christ on the cross for our sins, but it continues to His burial and, significantly, His resurrection. The alive-again Christ appeared to many people still alive at the time Paul wrote his letter. Paul establishes that the Corinthians believed the gospel, including faith in the physical resurrection of Jesus from the dead. Paul will connect that faith to belief in the resurrection of all believers from the dead.

Chapter Summary

Paul provides thorough teaching about the resurrection of Christians from the dead. This is a direct counter to some group of Corinthians who did not believe in such a resurrection. He shows that natural death is not the end of life for Christians; it is the last step before receiving a glorified, resurrected body like that of the risen Christ. That ”spiritual” body will be as different from our current bodies as a star is from a fish. In that moment, for all who have believed in Christ, living and dead, death will be defeated for good

VERSE OF THE DAY

1 Corinthians 1:18 (New Living Translation)

The message of the cross is foolish to those who are headed for destruction! But we who are being saved know it is the very power of God.

The message of the cross is foolish to those who are headed for disaster and destruction! But we who are being saved know it is salvation by the power of God and the works of Jesus the son

What Does 1 Corinthians 1:18 Mean? ►

For to those who are perishing the message of the cross is foolishness, but to us who are being saved it is God’s power.

1 Corinthians 1:18(HCSB)

Verse Thoughts

Philosophical wisdom in Paul’s culture was almost as highly prized as the pop stars and sports men and women of today.. but the same saving gospel message of the cross that Paul preached 2000 years ago still has the same astonishing, antithetical effect in our own lives and cultures.

The message of the cross is foolish folly to the unsaved masses in society today. To those who are lost and perishing – to those who have not trusted in the shed blood of Christ for the forgiveness of sins and God’s free gift of eternal life- the message of the cross is insane madness; stupid silliness and illogical idiocy .

But the message of the cross to us who have believed in Christ’s sacrificial work 2000 years ago, is dynamic and powerful. The shed blood of Christ as the redemptive price for the forgiveness of sin and His glorious resurrection from the dead – with its promise of eternal life and our blessed hope in Christ’s soon return, is our glorious hope; our sufficient strength.. for it is the power of GOD and the wisdom of GOD.

The wisdom of God is unfathomable. His powerful ways and His thoughts are passed finding out, but He chose to use the sacrificial death of His only begotten Son to be a means to display His infinite wisdom and exhibit His divine understanding.

To the Jews, who are blind in part.. the message of the cross is a stumbling block. To the unsaved gentiles, who are dead in their trespasses and sins.. the message of the cross is utter foolishness. But to us who have been saved by grace through faith in Christ Jesus.. and who continue to ‘be being saved’ through the wonderful, sanctification process of the indwelling Holy Spirit – conforming us day by day into the likeness of Christ Jesus our Lord,- the message of the cross is the power of God and the wisdom of God – to Whom be all praise and glory for ever and ever amen.

Source: https://dailyverse.knowing-jesus.com/1-corinthians-1-18

1 Corinthians 1:18

by Grant Richison | Jun 12, 2002 | 1 Corinthians | 8 comments

Read Introduction to 1 Corinthians

“For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”

1 Corinthians 1:18-2:5 is an aside from the discussion on division dealing with the issue of the message of Christianity and how it relates to the issue of division. If we more greatly focus on the message, we will have less focus on divisions. The Holy Spirit radically distinguishes the wisdom of men against the wisdom of God.

Greeks formed their culture around philosophy. They had scores of countervailing philosophies. Above all, they were in love with wisdom. Their ultimate view of life revolved around philosophy (love of wisdom). This gave them certainty, meaning, and purpose. A plurality of viewpoints pervaded Corinth, none of which provided an absolute view of truth. Some Greek believers passed their viewpoints into the church. This desire to add human wisdom to truth caused a schism in the Corinthian church. Their central problem was the dislocation of Scripture as the central focus of viewpoint. Christians cannot permit themselves to divide over human viewpoints.

The section running from 1:18-2:16 shows that the message was not exclusively for the intellectual (1:18-25) for few intellectuals are believers (1:26-31). Paul used the simple gospel to reach people (2:1-5). God’s wisdom comes by revelation, inspiration, and illumination (2:6-16).

For

The word “for” indicates the reason Paul did not come in the wisdom of words. Wisdom would ruin the content of the message. This is why there are two reactions to the cross. The cross always offends pluralism because its message is mutually exclusive.

the message of the cross is foolishness to those who are perishing,

The word “message” means the content (revelation) of the cross, not the act of preaching the cross. The word translated “message” is literally the word. It is the plan that Christ would die for our sins that is foolishness to the non-Christian. God’s wisdom is the only true wisdom. The word “wisdom” occurs 13 times in 1:18 through chapter 3. The Holy Spirit sets divine wisdom over against human wisdom.

The first reaction to the cross is that it is “foolishness.” The cross was foolishness because the cross in the Roman Empire was the lowliest form of punishment a person could undergo. Those who are in the process of perishing use human wisdom to appeal to human wisdom. There is nothing supernatural in it.

“Those who are perishing” are those in the process of going to hell. The idea behind “perishing” is the loss of well-being, not of being. The word does not carry the idea of extinction but the idea is more qualitative, not quantitative.

Paul met a diversity of viewpoints when he came to Athens (Ac 17:18-21). When they heard of the resurrection, they sneered (17:32). The natural mind views the cross as unacceptable. Paul determined to know nothing but Jesus Christ and Him crucified when he came to Corinth (2:2). Paul did not accommodate the truth to meet their need. They did not need one more opinion. The supernatural power of the cross would countervail the human viewpoint.

but to us who are being saved

Paul sets in sharp contrast those “who are being saved” to “those who are perishing.” Everyone falls into one of these two classes of people. Saving is strictly the work of God (passive voice). God is in the process of saving the saint.

it is the power of God.

The cross is the power of God to the believer. The cross is a high exhibition of God’s power. Paul contrasts “power” to “wisdom of the previous clause. We would expect that Paul would say that the gospel is the “wisdom of God,” but he says it is the “power of God.” The gospel is more than a good suggestion but produces a dynamic effect, for it is fit to attain its end.

Ro 1:16, For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.

PRINCIPLE:

Philosophy is inadequate to represent the message of the gospel.

APPLICATION:

We live in a pluralistic society. People prefer relativism to absolutes. To the people of our day, no one has the truth. Twentieth-century pundits revel in opinion. All this rejects divine authority. The church today falls prey to the prevailing opinion of the day. Some so-called evangelicals adopt pluralism as truth, which means there is no objective truth. All opinion is relative. They accommodate Scripture to prevailing opinion. This is worldliness. When the believer accepts some philosophy as true, he inevitably exchanges the truth for a lie (Ro 1:25).

There are only two kinds of people, and the differentiating point between them is the cross. We understand this difference when we grasp the meaning of the cross. The cross indicates that God has absolute righteousness and cannot compromise with sin. That condemns my righteousness. This is an offense to our pride and good works. We cannot obtain God’s wisdom through human cunning, for there is no compromise in the cross. This is the “offense of the cross.” It is offensive to those who perish that the cross is the only way to heaven.

1 Co 2:1, And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God.

Biblical Commentary
(Bible study)
1 Corinthians 1:18-31

EXEGESIS:

THE CONTEXT:

Corinth was an important and wealthy city on the isthmus (narrow strip of land) separating Northern and Southern Greece. The Apostle Paul spent 18 months there on his Second Missionary Journey and established a church there. Acts 18 gives us considerable detail about Paul’s work in Corinth during that time.

At the conclusion of his visit to Corinth, Paul left to visit Ephesus, Jerusalem, Antioch, and Galatia (Acts 18:18-23). After leaving Corinth, Paul wrote a letter to the Christians at Corinth warning them “to have no company with sexual sinners” (5:9), but that letter has been lost to us.

Paul is writing this letter in response to a report from Chloe’s people about problems in the Corinthian church (1:11). In this letter, he provides apostolic guidance for dealing with those problems.The first of those problems is divisions in the church, which he has dealt with in verses 10-17—and which he will deal with at more length in chapter 3.

Now Paul turns his attention to the cross of Christ. The cross raises issues for both Jews and Greeks (Gentiles). Corinth is a Greek city, but has a substantial Jewish population. While living in Corinth, Paul worked among both Jews and Greeks, and both were represented in the Corinthian church. The cross of Christ seemed like foolishness both to the Jews, who expected a powerful Messiah—and to the Greeks, who placed a high value on human wisdom (Greek: sophia). To the Jews, the cross appeared to be weakness, not strength. To the Greeks, the cross appeared to be foolishness, not wisdom. Paul addresses both of these perceptions in these verses.

1 CORINTHIANS 1:18-25.  THE CROSS IS FOOLISHNESS TO THOSE WHO ARE DYING

18 For the word of the cross is foolishness to those who are dying, but to us who are saved it is the power of God. 19For it is written,

“I will destroy the wisdom (sophia) of the wise,
I will bring the discernment (synesis) of the discerning (synetos) to nothing“ (atheteo).

20Where is the wise (sophos)? Where is the scribe (grammateus)? Where is the lawyer (suzetetes) of this world (houtos ho aion)? Hasn’t God made foolish (moraino) the wisdom of this world (ho kosmos sophia)? 21For seeing that in the wisdom of God, the world through its wisdom didn’t know God, it was God’s good pleasure through the foolishness of the preaching(kerygma) to save those who believe. 22For Jews ask for signs, Greeks seek after wisdom, 23but we preach Christ crucified; a stumbling (skandalon) block to Jews, and foolishness to Greeks, 24but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. 25Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.

“For the word of the cross is foolishness to those who are dying“ (v. 18a). This verse introduces the rest of this chapter, where Paul contrasts the wisdom of the world (human wisdom) with the wisdom of God, which finds its highest expression in the apparent foolishness of the cross of Christ. For those who pride themselves on their own wisdom, the cross appears to be foolishness—nonsense. Why would God send his Son to die on a cross? By the standards of human wisdom, it makes no sense! But human wisdom, attractive as it might seem on the surface, has no saving power. No matter how intelligent they might be, people who depend on human wisdom alone are perishing. They are like people whose ship has gone down in the middle of a great ocean. Even if they have Olympic swimming skills, those people would have no hope of reaching shore on their own. They need a lifeboat or, better yet, a ship to save them. The ultimate foolishness for such people would be to refuse help from a rescue vessel.

“but to us who are saved it is the power of God“ (v. 18b). Those who are being saved have acknowledged their powerlessness and God’s power. They understand that they cannot defeat the sin that threatens to dominate their lives, and so they have learned to trust in the grace of God. That grace was manifested most fully at the cross of Christ, where Christ not only prayed that God would forgive those who crucified him, but also opened the door to forgiveness for all who would come to believe in him. Thus the cross, which seems like foolishness to those who are steeped in human wisdom, is really the instrument of salvation for those who are being saved.

“For it is written, ‘I will destroy the wisdom (sophia) of the wise, I will bring the discernment(synesis) of the discerning (synetos) to nothing’“ (atheteo) (v. 19). Corinth is Greek, and the ancient Greeks are proud of their wisdom and their great philosophers, Socrates, Plato, and Aristotle. The word philosophy comes from two Greek words, phileo, which means “to love” and sophia, which means “wisdom.” The Greeks love wisdom, and pride themselves on their knowledge and understanding.

But Paul quotes the prophet Isaiah to tell the Corinthian church that God will “destroy the wisdom of the wise” and thwart the discernment of the discerning. The quotation comes from Isaiah 29:14b, which says: “the wisdom of their wise men will perish, and the understanding of their prudent men will be hidden.” Human wisdom (sophia) and discernment (synesis—understanding) have their roots in disciplines such as history and science. Such disciplines promise to enlighten us so that our future will be brighter than our past.

This kind of wisdom holds real promise. We enjoy a quality of life, with indoor plumbing and central heat and automobiles, which would have been the envy of princes and kings from an earlier generation. Modern drilling techniques allow us to extract oil from places that were inaccessible even a decade ago. Modern technology makes it possible for us to track down terrorists before they can act. Modern medicine makes it possible for us to live longer and more pain-free lives than ever before.

However, the lessons of history and science have failed to bring us real security, and new solutions often create new problems. We are no closer to solving the problem of evil than our ancestors were a thousand years ago. Unlocking the secrets of the atom has given us cheap energy, but has created massive piles of nuclear waste—and has given us cause to fear annihilation. We still have wars and rumors of wars. Tyrants continue to dominate nations large and small across the globe. Our sophisticated weapons give us a temporary advantage over our enemies, but are often thwarted by primitive, low-cost technologies. The comforts of heating, air conditioning, and automobiles have come at the cost of depleting the earth’s precious resources and polluting the air. Even modern medicine, for which I have reason to be very grateful, has left us with such problems as financing the medical needs of an aging population and trying to determine when to pull the plug.

So God (through Isaiah and Paul) says, “I will destroy the wisdom of the wise, I will bring the discernment of the discerning to nothing.” Can we doubt that God has done just that? It isn’t as if he steps in to thwart us each time we make some sort of progress. It seems instead that he has devised a law of nature as real as gravity—that human wisdom is always finite and often creates new problems as it solves old ones.

“Where is the wise (sophos)? Where is the scribe (grammateus)? Where is the lawyer (suzetetes) of this world (houtos ho aion)? (v. 20a). Paul continues his argument by listing some examples of people known for their wisdom:

• The sophos, the philosopher, the traditional arbiter of wisdom for the Greeks.

• The grammateus, the scribe or teacher, the traditional arbiter of wisdom for the Jews.

• The suzetetes, the debater, skilled in the arts of rhetoric (the art of preparing persuasive arguments) and oratory (the art of public speaking). Persuasive people enjoy a good deal of power. In ancient Greece, the suzetetes had it even better. The Greeks regarded suzetetes with the kind of fawning adulation that many people today regard rock stars. But Paul calls such people syzetetes houtos ho aion—the debater of this age. In the New Testament, “this age” is a negative phrase that is usually contrasted with “the age to come” or “eternal life” (Matthew 12:32; Mark 10:30; Luke 18:30; 20:34-35; Ephesians 1:21). Paul uses “this age” to speak of wisdom and rulers who are temporary—doomed to perish (1 Corinthians 2:6). So when Paul talks about “the debater of this age,” he is talking about a person who enjoys power now, but whose power will inevitably turn to dust. Such power is not transferable to the kingdom of God.

“Hasn’t God made foolish (moraino) the wisdom of this world?“ (ho kosmos sophia) (v. 20b). God has made foolish the purveyors of human wisdom. God regularly makes those who possess ho kosmos sophia (the wisdom of this world) look like moraino—fools—morons.

The phrase, ho kosmos sophia (the wisdom of this world) is almost an oxymoron—a combination of contradictory words, such as “essential luxury” or “authentic replica.” The New Testament uses the word kosmos for the world that is opposed to God. How can a kosmos that is antagonistic to God be wise? It isn’t possible!

However, we shouldn’t lose sight of the fact that God loved the kosmos—loved it so much that he sent his only Son to save the people of the kosmos (John 3:16).

“For seeing that in the wisdom of God, the world (kosmos) through its wisdom didn’t know God“(v. 21a). In his wisdom, God did not structure things so we can know him through our wisdom. We can know him only by revelation. It is only as God chooses to reveal himself to us that we can know him.

In the book of Romans, Paul says that God has revealed himself so that even evil people can see him plainly. However, many people choose to ignore this revelation. They don’t honor God. “Professing themselves to be wise, they became fools, and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things” (Romans 1:22-23). How can a person who worships an idol made of wood or stone claim to be wise?

“it was God’s good pleasure through the foolishness of the preaching (kerygma) to save those who believe“ (v. 21b). God, in his wisdom, chose to reveal himself, not through human wisdom, but through the apparent foolishness of preaching (kerygma). The kerygma of the New Testament can be summarized as the “proclamation of the death, resurrection, and exaltation of Jesus that led to evaluation of His person as both Lord and Christ, (confronting) man with the necessity of repentance and (promising) the forgiveness of sins” (Mounce, 9). The kerygma, therefore, is God-given rather than the product of human effort or wisdom. The kerygma is centered on the death, resurrection, and ascension of Jesus. It is by those actions that God has chosen to redeem the world.

The cross of Christ seems like foolishness to those who refuse to believe. Why would God send his Son to die on a cross? Why not send him as the head of a mighty army? Why not send him with magical powers to set everything straight? The answer, of course, is that while God wants to save the world, he wants to do it by wooing and winning people rather than by coercing them. He wants us to be free to choose.

“For Jews ask for signs“ (v. 22a). Demanding signs is one form of idolatry. To demand a sign is to insist that God prove himself. It is to insist that God jump through our hoops and do it our way. Jesus did work miracles, but had no use for those who demanded signs (Matthew 16:1-4; John 2:23-25; 4:48).

Paul says that the Jews demand signs, but people of every stripe demand signs and miracles. Some demand to see medical miracles. Others expect God to find them a parking place in a crowded city—or a new job—or whatever happens to be their need for the moment. They want a God who is like a concierge or a bellboy—a servant to do their bidding.

“Greeks seek after wisdom“ (v. 22b). As noted above, Greeks cherished their sophia—their wisdom—their philosophies—their sophistication. This is the temptation to which Greeks were most susceptible—but their wisdom had no saving power.

Once again, we should note that this temptation is present with us today. We are often swayed by people who seem to be wise but turn out to be merely glib. We are often swayed by various expressions of human wisdom. We are overly impressed by academic degrees. We too quickly dismantle our defenses when we hear, “Scientific studies reveal….”

“but we preach Christ crucified; a stumbling (skandalon) block to Jews, and foolishness to Greeks“ (v. 23). The Jews demand signs and the Greeks desire wisdom, but Paul has something quite different to offer them. He “proclaim(s) Christ crucified.” This is a skandalon (stumbling block, scandal, offense) to the Jews and foolishness to Gentiles—and that’s no wonder. Crucifixion was not only a cruel way to die, but it was also shameful. The Romans reserved crucifixion for the worst offenders. A public crucifixion showed passersby what could happen to them if they committed a crime against Rome. Crucifixion was designed to inspire fear and loathing.

So it is no wonder that the Jews would see Christ’s crucifixion as a stumbling block—and that the Gentiles would see it as foolishness—folly carried to the nth degree.

But Christ crucified is what God gave us.

“but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God“ (v. 24). Paul labels the members of the Christian community “those who are the called.” The concept of God calling people is found in both Old and New Testaments. In the Old Testament, God called Abram, Moses, and others for particular missions. In the New Testament, Jesus called Paul to quit persecuting the church and to become an apostle. God also issues less specific calls. He calls all of us to be in relationship with him. In the New Testament, the word election (Greek: ekloge) is used for this kind of call. The community of faith, the church, is said to be called by God to be his people.

To those who are called by God, the cross suddenly makes sense. What seemed crazy when we were on the outside looking in suddenly comes into focus once we have an insider’s view. We are able to see that the cross is not foolishness at all, but is instead the power and wisdom of God. It is powerful, because it has the power to save. It is wise, because Christ’s death on the cross says more clearly than anything else that God’s love for us has no bounds.

“Because the foolishness of God is wiser than men, and the weakness of God is stronger than men“ (v. 25). The cross is wise and powerful because it is God’s initiative. God is both wise and powerful, so any initiative of God’s will proceed out of wisdom and will have a powerful effect. That is not true of human schemes, because human schemes proceed out of our limited understanding and often fail to accomplish what they are intended to do.

But many people find it difficult to see that, because they are invested in their personal wisdom or strength and cannot find it in their hearts to defer to God’s plan of salvation.

1 CORINTHIANS 1:26-31.  GOD CHOSE THE FOOLISH THINGS TO SHAME THE WISE

26For you see your calling, brothers, that not many are wise according to the flesh, not many mighty, and not many noble; 27but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world, that he might put to shame the things that are strong; 28and God chose the lowly things of the world, and the things that are despised, and the things that are not, that he might bring to nothing the things that are: 29that no flesh should boast before God. 30But of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness (dikaiosyne) and sanctification (hagiasmos), and redemption (apolytrosis): 31that, according as it is written, “He who boasts, let him boast in the Lord.”

“For you see your calling, brothers“ (v. 26a). An important part of the Jewish and Christian heritage is the call of such people as Abraham, Isaac, Jacob, and Moses. However, the memory of such historic personages is covered with the patina of greatness, so that the ordinary person cannot imagine having anything in common with such towering figures. But Paul has already introduced the idea that God also calls other people—even ordinary people (v. 24). Now he tells these Corinthian Christians, who have made a rather bad job of acting out their faith, that God has called them too.

Paul, as a highly educated man and an apostle, is clearly their superior in every way, but he addresses these Corinthian Christians as brothers and sisters. The ground is level at the foot of the cross. While the Corinthian Christians need to acknowledge Paul’s authority as an apostle and appreciate his role as the founder of the church at Corinth, they also need to know that they are his Christian brothers and sisters—not his subjects.

“that not many are wise according to the flesh, not many mighty, and not many noble“ (v. 26b). Paul’s point of mentioning that God called these Corinthian Christians has to do with their humble origins and status. God did not call them because they were wise or powerful or of noble birth. God didn’t need for them to be wise and powerful, because God is wise and powerful (v. 24b). God has called them to join themselves to him, so they can become wise, powerful, and noble by virtue of their relationship to him.

“but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world, that he might put to shame the things that are strong“(v. 27). Not only did God not need these Corinthian Christians to be wise, powerful, and members of the nobility. He deliberately chose them because they were none of these things. If they had been among the “beautiful people” of the world, people would have been disposed to give them credit and not to recognize the hand of God at work in their lives.

If I may introduce a metaphor here, Einstein’s teacher would not tend to receive much credit, because people would see that Einstein was brilliant and would assume that he didn’t need much instruction. In like manner, if God were to call primarily those who are brilliant and talented, people would be distracted by the brilliance and talent of the “beautiful people”—and would therefore miss seeing the hand of God at work in those people’s lives—and would therefore miss being drawn to the God who can save them.

But nobody would be distracted by the brilliance and exceptional talents of the Corinthian Christians, because they are such ordinary people. When God transforms them into people of spiritual depth and substance, nobody will likely miss that it is the hand of God that has done that.

So God, in his wisdom, chose the foolish and weak to shame the wise and strong. Nobody will be distracted by the towering presence of the Corinthians, because they have no towering presence. If something good happens in their lives, people will give God the glory—and be drawn to the God who does marvelous things with such marginal people.

I might add that people with conspicuous talent are especially tempted by the sin of pride, and therefore often stumble. One of my most conspicuously talented seminary professors dishonored himself by sexual misconduct. One of my most conspicuously talented fellow students left the church after a divorce brought on, in large measure, by the shameful manner in which he treated his wife. The race is not always to the swift.

“and God chose the lowly things of the world, and the things that are despised, and the things that are not, that he might bring to nothing the things that are“ (v. 28). There is something in us that enjoys seeing someone let the air out of a “puffed up” person. We don’t like pompous people who hold a high opinion of themselves and a low opinion of everyone else.

God seems to share this point of view. He bypassed the high and mighty in favor of the low and despised, and did so for the purpose of bringing down the high and mighty.

Jesus, on several occasions, told us that the first would be last and the last would be first (Matthew 19:30; 20:16; Mark 10:31; Luke 13:30)—and “Whoever of you wants to become first among you, shall be bondservant of all” (Mark 10:44). This is the Great Reversal. “Lasts become firsts by grace; firsts become lasts by hubris” (Bruner, 726).

“that no flesh should boast before God“ (v. 29). Once we read further in this letter, it will be apparent that these Corinthian Christians have little to boast about. Their church is riven with divisions (chapter 3). They have been guilty of ignoring sexual immorality in their midst (chapter 5). They have been harassing each other with lawsuits (chapter 6). They have behaved badly during the Lord’s Supper (chapter 11).

Nevertheless, the Corinthian Christians have been arrogant and boastful, saying, “I follow Paul,” or “I follow Apollos,” or “I follow Christ” (1:12).

Such people remind me of the tiny dogs that yap incessantly and try to challenge everyone in their path. They seem to need to prove themselves. Large dogs seldom feel a need to assert themselves in those ways. So, also, insecure people feel a need to boast, but well-grounded people seldom do.

God calls us to be grounded in him so that we can walk in confidence, not in our own abilities, but in his power and in our relationship with him.

If I may be permitted another analogy, when I was a child, my grandparents would occasionally take me to the big city (Kansas City). The city was pretty overwhelming to a small-town boy—but I never felt intimidated, because my granddad was there. He was the kind of man who inspired confidence—lots of common sense and a good, steady temperament. I always felt safe in his presence.

So also, we can find strength in God’s presence. In doing so, we have nothing to boast about, because it is God’s strength rather than our own that provides the solid foundation for our lives.

“But of him, you are in Christ Jesus“ (v. 30a). The Greek says de ex autou humeis este en Christos. A literal translation would be “But (it is) from Him (God) that you are in Christ Jesus.” It was God’s initiative that put these Corinthian Christians into a relationship with Christ Jesus.

The phrase, “in Christ,” is important. Paul uses it frequently. Some examples include:

• Christians “being justified freely by his (Jesus) grace through the redemption that is in Christ Jesus” (Romans 3:24).

• Christians who “were baptized into Christ Jesus were baptized into his death. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life” (Romans 6:3-4).

• We must “consider (ourselves) also to be dead to sin, but alive to God in Christ Jesus our Lord” (Romans 6:11).

• Christians “are sanctified (made holy) in Christ Jesus” (1 Corinthians 1:2).

• Paul describes the Corinthian Christians “as to babies in Christ” (1 Corinthians 3:1).

• “For as in Adam all die, so also in Christ all will be made alive” (1 Corinthians 15:22).

• God “in Christ, and reveals through us the sweet aroma of his knowledge in every place” (2 Corinthians 2:14).

• “In Christ reconciling the world to himself, not reckoning to them their trespasses” (2 Corinthians 5:19).

• “For you are all children of God, through faith in Christ Jesus” (Galatians 3:26).

• “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:28).

Being “in Christ,” then, involves an all-encompassing relationship with Christ Jesus—a relationship that has saving power. That relationship involves receiving justification (being made righteous) as a gift rather than as an achievement. That makes us equal at the foot of the cross, so there is “there is neither slave nor free man, there is neither male nor female.” When we are “in Christ,” there is no room for boastfulness because we have all received the same gift.

“who was made to us wisdom from God“ (v. 30b). The Gospel of John begins with these words: “In the beginning was the Word (Greek: logos) , and the Word was with God, and the Word was God” (John 1:1). When I asked a seminary professor why John used this word logos (which means “word”) for Jesus, he asked me what we use words for. I answered that we use words to communicate with each other—to get a thought from one person’s mind to another person’s mind. The prof said, “Exactly! That was the reason that John referred to Jesus as the logos. He was a living, breathing word from God—sent to reveal God and God’s kingdom to us.” We become spiritually wise as we absorb the truths that Jesus came to reveal to us.

Now, in this letter to the Corinthian church, Paul says that Jesus “was made to us wisdom from God.” He was the embodiment of God and the embodiment of God’s wisdom.

“and righteousness (dikaiosyne) and sanctification (hagiasmos), and redemption“ (apolytrosis) (v. 30c). Each of these three words has a significant meaning:

• Righteousness (dikaiosyne): This word has its roots in the Old Testament, and appears frequently in the LXX (the Greek version of the OT) as well as in the New Testament. In both, it connotes the meeting of high ethical standards and the sense of being found not guilty. However, its Biblical use goes beyond that, because righteousness is possible only through a covenant relationship with God. Such a covenant relationship (and the righteousness that is derived from that relationship) is gift of God.

• Sanctification (hagiasmos): This word has to do with the act of making a person holy. It is closely related to the word hagios, which is usually translated saint in the New Testament. Sanctification, too, is a gift of God. We are not capable of making ourselves holy. Sanctification requires God’s action.

• Redemption (apolytrosis): Redemption involves bringing liberty to a captive, usually through the payment of a ransom. Levitical law required Israelites to buy back (redeem) a family member who had been forced to sell himself into slavery (Leviticus 25:47-49). It also required them to buy back (redeem) family land that had fallen into other hands due to poverty (Leviticus 25:25, 33). The New Testament presents Jesus’ death on the cross as a redemptive act for humanity—as a “ransom for many” (Mark 10:45). Paul speaks of “the redemption that is in Christ Jesus” (Romans 3:24). He tells us that “we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace” (Ephesians 1:7)—and that Jesus Christ is the one “in whom we have our redemption, the forgiveness of our sins” (Colossians 1:14).

So Paul says that, in addition to being Godly wisdom in our midst, Jesus Christ also became the embodiment of righteousness, sanctification, and redemption in our midst. He makes it possible for us to be righteous, holy, and redeemed.

“that, according as it is written, ‘He who boasts, let him boast in the Lord‘“ (v. 31). If all of the things mentioned in verse 30 are the work of Christ rather than our personal achievements, why would we boast? Our wisdom, righteousness, sanctification, and redemption are the products of Christ’s work, not ours. We can only receive them as gifts from God. If that is the case, where is our ground for boasting? It doesn’t exist. We can boast only that God has been good to us—not that we have anything in our hands that can commend us to God.

SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.

1 Corinthians 1:18 to 2:5 – Whose way (or who) dominates?

July 24, 2013

This is the fourth post in the series on Paul’s First Letter to the Corinthians. The question we are asking is: What does this letter teach us about being a community of faith in diverse cultural contexts? And the passage for this post is 1 Corinthians 1:18-2:5.

In this passage Paul is continuing to address the problem of divisions within the believing community at Corinth. As you read the passage, you will notice that three words keep appearing in this discourse, foolishness, power, and wisdom. These words provide a clue as to what caused these divisions.

THE PASSAGE

18 For the message about the cross is foolishness 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, God decided, through the foolishness of our proclamation, to save those who believe. 22 For Jews demand signs and Greeks desire wisdom, 23 but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.

26 Consider your own call, brothers and sisters, not many of you were wise by human standards, not many were powerful, not many were of noble birth. 27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; 28 God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, 29 so that no one might boast in the presence of God. 30 He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, 31 in order that, as it is written, “Let the one who boasts, boast in the Lord.”

2 When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. 2 For I decided to know nothing among you except Jesus Christ, and him crucified. 3 And I came to you in weakness and in fear and in much trembling. 4 My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, 5 so that your faith might rest not on human wisdom but on the power of God.

Since the words power, foolishness, and wisdom reappear, we are compelled to ask what was going on in Corinth to make them be so caught up with these terms? Let’s see if this becomes clear as we work through the passage.

18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

As Paul tells us, the message of the cross is the power of God for those who are on their way to being saved (Thiselton 2000, 154). Why? At the very moment humans were executing Jesus he was in response creating the way for all of us to have life! The message of the cross opens the door to us so that we can access the eternal life that only he offers.

Though Paul does not go into depth about the significance of Jesus’ death, we need to identify what this is in order to understand how the message of the cross is the power of God. When people respond to the message of the cross they turn to Jesus. He in response gives the gift of the Holy Spirit who works within us to change our affections and our behaviors. Paul describes these changes in Galatians 5:16-26. Paul draws our attention to the changes the Spirit is working to make in us throughout this letter. Moving away from divisiveness and getting along in peace are two of them. However, in 6:9-11 he overtly mentions some of the behaviors which God has redeemed and separated us from: sexual immorality, idolatry, adulterous or homosexual liaisons, stealing, drunkenness, criticizing others in an angry, abusive, insulting manner, and deceit. The power of God to release us from these and from so much more comes to us through the message of the cross.

This message is so wonderful. Why, then, did Paul say that the message of the cross was foolishness?

We need to understand the context to answer this question. First, at that time in history people looked to the gods to help them have a more prosperous life. The gods were supposed to be powerful and able to respond to people’s appeals for help. Second, people did not necessarily have a firm idea about life after death. Death was the end of life. So, people were primarily concerned with being healthy and prosperous in this life (Witherington 1995, 112). Therefore, to talk about salvation coming through someone’s death went against their assumptions about the gods and about the finality of death.

In addition, we do not have the emotional revulsion to crucifixion that the people had in Paul’s day. So, we cannot appreciate how offensive talking about crucifixion was. Death on a cross was not only disgusting to observe, it was horrifying. This is why it was reserved for the worst criminals and seditionists. Crucifixion was apparently so revolting that it was never mentioned in polite society. Therefore, for followers of Jesus to say that they followed someone who was crucified and that this person was not only good but that he was also God was to try to make the implausible appear plausible. Asserting that divine salvation came through someone’s crucifixion contradicted the people’s assumptions about and their personal observations of crucifixion.

In this light Paul’s quote in verse 19 makes sense: “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.” No one could have imagined what God was doing through Jesus’ death. It only makes sense after the fact, once we have seen what God is like. God loves us so much that he was willing to utterly debase himself and die a horrific and shameful death so that we could live. The writer of Hebrews mentions how shame was indelibly attached to the cross: who for the joy that was set before him endured the cross, despising its shame (12:2).

Paul knew how people were naturally inclined to look at the message of the cross as absurd and asks: Where is the one who is wise? Where is the scribe? Where is the debater of this age (1:20)? God’s plan of salvation contradicted Graeco-Roman conventional wisdom, a wisdom developed from the prevailing assumptions, values, and experiences of the Graeco-Roman world. God’s plan of salvation was developed from his goodness, generosity, and endless love. God’s character and ways turned conventional wisdom on its head. Due to this, Paul asks: Has not God made foolish the wisdom of the world (1:20)? Since this is a rhetorical question, the answer is yes. Conventional wisdom was powerless to change one’s life and it did not enable people to be humble and loving. Thus, conventional wisdom was foolish because it stood in opposition to the character of God; and it was utterly powerless to help the Corinthians heal the brokenness in their relationships and in their community.

This is why Paul continues to write: 21 For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe. 22 For Jews demand signs and Greeks desire wisdom, 23 but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.

God’s foolishness achieves what humans and conventional wisdom are not able to achieve- the transformed life.

One theme that resurfaces over and over throughout the Scriptures is the theme of reversal. Two notable places that this theme appears is in Hannah’s Song in 1 Samuel 2:1-10 and in Mary’s Song in Luke 1:46-55. This theme of reversal resurfaces in the next verses of this passage:

26 Consider your own call, brothers and sisters, not many of you were wise by human standards, not many were powerful, not many were of noble birth. 27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; 28 God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, 29 so that no one might boast in the presence of God.

In choosing those in the congregation who were not wise, powerful, or noble by birth God had turned the wisdom of the Corinthian world on its head. God does not despise the rich or noble; but, to ensure that his kingdom was open to all, he chose poverty in spirit as one of the entrance requirements (Matt. 5:3). Poverty of spirit was something anyone could have- slave or free, rich or poor, noble or common. Though Paul does not state this in this section, to this he was referring.

Paul goes on to focus on God’s power and his generosity, highlighting the surpassing riches that are ours in Jesus. He writes:

30 He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption,

In verse 30 Paul says that God is the source of our lives in Christ Jesus. He is the one who is powerful. In addition, God made Jesus to be our wisdom, our righteousness, our sanctification, and our redemption. Wisdom means that Jesus models for us the fundamental values that we are to have about our world. Status, prestige, influence, and power are all redefined in the light of the life of Jesus. Righteousness doesn’t refer to a level of moral achievement. It refers to God’s acceptance of us, that because of Jesus we have been put right with God and now enjoy a relationship with Him. Sanctification refers to the status of having been set apart from the world and belonging to God. Elsewhere in the epistle Paul indicates that since we belong to God our lives are meant to change and increasingly reflect God’s character and values. So, in this way sanctification is an ongoing process. By redemption Paul means that Jesus rescued us from the power of hostile spiritual forces and sin. Due to this we are now free to reflect God in our lives and develop good moral character.

Paul concludes this paragraph with these words:  31 in order that, as it is written, “Let the one who boasts, boast in the Lord.” This is the second time he has referred to boasting in three short verses. The first time was in verse 29: 29 so that no one might boast in the presence of God.

Paul is emphatic here. No one is to boast in themselves or their own power. The only boast we are allowed to make is in God. God is the one who has acted on our behalf. God is the one who loved us and gave himself for our sins. God is the initiator and the agent of our reconciliation with him and our redemption from sin, Satan, and death.

In 2:1-5 Paul mentions lofty speech and wisdom. Notice how the words wisdom and power are repeated here:

When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. 2 For I decided to know nothing among you except Jesus Christ, and him crucified. 3 And I came to you in weakness and in fear and in much trembling. 4 My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, 5 so that your faith might rest not on human wisdom but on the power of God.

In verse 20 Paul threw in a question that we bypassed. Paul asked: Where is the debater of this age? Why did Paul speak about people debating here? Is he against the use of rhetorical strategies in talking about issues? Paul could not have opposed the use of honest rhetoric because he used classical rhetorical forms in this epistle and even in this passage (1:18-2:5). However, what Paul completely rejected was the use of rhetorical forms which were emotionally manipulative, showy, or self-advancing.

Remember, in Corinth people were concerned with status, recognition, and self-promotion. This made them susceptible to a certain kind of manipulative rhetoric, sophistic rhetoric. The sophistic style of rhetoric and debate had come to center stage in Corinth and other provincial centers. Classical rhetoric was concerned with effectively communicating truth. Sophistic rhetoric was concerned with pompous display and manipulating the emotions of the crowd. Sophists swayed people to agree with them not by logic but by their emotive rhetoric and their showy antics.

Due to this, Paul says that he decided to know nothing among the Corinthians except Christ crucified. His speech and message were not in plausible words of wisdom (conventional wisdom) but in the demonstration of the Spirit and of power.

What does the phrase “demonstration of the Spirit and of power” mean? Some have asserted this refers to miracles. Does it? In the light of 1:18 and 1:30 as well as what follows in 2:6 onwards, it appears that the primary meaning of “demonstration of the Spirit and of power” refers to the working of the Spirit in the minds and hearts of believers. This power is that which enables people to turn to God and to live a transformed life. Though few would deny that God uses miracles to get people to open their hearts to him, it doesn’t appear from the literary or the historical context that this is Paul’s primary meaning in these verses.

Conclusion

Now we know why the words, power, wisdom, and foolishness kept on surfacing in this passage. The misuse of social power was one of the main reasons why there were divisions in the church. Following on what we learned in 1 Corinthians 1:10-17, these divisions were caused by certain individuals that were seeking to promote themselves and draw people to them. These individuals were not concerned with truth; they were concerned with themselves and their own advancement. So, the leaders of the groups had degenerated into using sophistic rhetorical strategies in their sermons to draw people to them. People were getting caught up in their power plays because being part of these groups was a means of advancing themselves. The poor were open to join these groups so that the power brokers in the group would become their patrons and treat them with favor. The patrons liked having those who needed to be patronized because having more people in their groups advanced their standing and influence in the believing community.

Foolishness and wisdom are contrasted because God’s ways contradict conventional wisdom. The world favors the strong. Who then would have expected that the weak and the lowly would be the ones who the Creator favors. This is the case only because the Creator is also the Redeemer. The strong rule by exercising their strength. God rules through humility, self-abasement, grace, and the empowerment of others.

This should cause us to reflect on what “power” means. Does the potential of having influence and social power sometimes awaken desires within us that reflect foolishness more than the power of God? Are we ever tempted to want “power over people” rather than power for salvation, holiness of life, and service of others?

Paul’s response to the problems in Corinth show us that we ought to take great care about how we approach differing theological stances in our multi-ethnic, multi-denominational communities. I don’t think Paul is suggesting we act like we agree so we have some sort of false harmony. I think Paul would allow for us to hold differing theological opinions and even engage one another as to why we hold to the positions that we have. After all, in the larger body of Christ we have Presbyterians, Anglicans, Baptists, Wesleyans, Pentecostals, and so much more. These diverse positions within the Church actually make us stronger. They inspire us to be like the Bereans in Acts 17 who nobly and eagerly searched the Scriptures to see if the things Paul said were true (17:11). However, Paul would not want us to debate with others so that we can win people over to our positions because we know what is best for them. I don’t think Paul would condone the making “straw men” of differing positions in order to make our positions appear stronger. Paul points us to a higher ethic. He said that Christ has become for us wisdom, righteousness, sanctification, and redemption. Thus, we are free to hold differing positions. In addition, we have been set free so we can treat those who hold differing opinions with dignity. Finally, we have been set free so we can be humble and talk about our positions and differing positions with integrity and respect.

EPISTLES: THE WISDOM OF WEAKNESS (1 CORINTHIANS 1:18-31)

The message about a crucified Messiah might seem preposterous to some people, but God uses that message to bring salvation to those who believe. “For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (v. 18). Paul then quotes Isa. 29:14: “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.” God works in unexpected ways — some people might say that the gospel of grace is a message of weakness, but Paul says it is a message of power (Rom. 1:16).

“Where is the one who is wise?” Paul asks. Most are not in the church. Where is the teacher of the law? Most are not accepting the message of salvation. Where are the philosophers? Not here. “Has not God made foolish the wisdom of the world?” (1 Cor. 1:20).

Humans value education, but God’s message does not depend on human approval. People cannot know God through their own intelligence, and they cannot save themselves by any amount of philosophy or study. Instead, God decided to save people who believed the gospel (v. 21).

“Jews demand signs [miracles] and Greeks desire wisdom [philosophy], but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God” (vv. 22-24). The message is too simple for some people, but God uses it to save his people.

The crucified Christ may look weak and foolish, but this is the power and wisdom of God. “God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength” (v. 25). This is the basis of unity in the church: accepting the gospel of Christ crucified — people being saved by the shameful death of Christ.

The wisdom of God

Remember that you were ordinary people when you heard the gospel, Paul says. You were not the movers and shakers of Corinth. “But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, so that no one might boast in the presence of God” (vv. 27-29).

If people could save themselves through their own intelligence, then the kingdom of God would be filled with people who were proud of their own accomplishments. If people could get in through their own abilities, they would think that they were just as good as God.

So God decided to call the nobodies of this world, those who were willing to admit their need, those who were willing to accept the gift of salvation. And this plan will eventually shame the wise and humiliate the proud, who will then be able to realize that their own strength, no matter how good it was, was not good enough.

Because of God’s plan, Paul writes, “He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, in order that, as it is written, ‘Let the one who boasts, boast in the Lord’” (vv. 30-31, quoting from Jer. 9:24). Jesus is our righteousness — it is in him, and only in him, that we can be righteous and holy. Only when we are in Christ, united with him by faith, can we be redeemed. We cannot boast about anything we did — our only boast is in what Christ does for us. He gets the credit and the praise.

Things to think about

• In what way has God enriched you? (v. 5).

• How can people be perfectly united in mind and thought? (v. 10)

• Is v. 14 an inspired mistake?

• Can the wise and wealthy accept the unexpected wisdom of God? (v. 20)

• If Christ is our righteousness, do we need any of our own? (v. 30)

Author: Michael Morrison, 2005, 2013

What does 1 Corinthians 1:18 mean? [⇑ See verse text ⇑]

Paul now begins to expand on his statement from the end of verse 17: that Christ did not send him to focus on words of eloquent wisdom as he preached the gospel, lest the cross of Christ be emptied of its power. Paul divides the world into two groups of people: those who are perishing and those who are being saved. Those perishing are destined for eternity apart from God, while those being saved are destined for an eternity of sharing in God’s glory.

To the first group—the perishing—the cross of Christ is “folly.” The original Greek term used here is mōria, from the same root word forming English words such as moron. In blunt terms, Paul is saying that to the unsaved world, those who preach the gospel look like idiots. Broadly speaking, ungodly people think believers, and their faith, are stupid.

In Paul’s day, the cross remained in widespread use by the Romans as a means of public execution. It was a symbol of shameful crimes and powerlessness before the irresistible Roman empire. The cross of Christ was not foolish in the Greek and Roman culture as a result of atheism. In truth, they believed in all kinds of gods and sorted them by the power they wielded over nature and humanity. The cross of Christ was foolish to the pagan culture because Jesus Christ was rejected by His own people and crucified like any other common criminal by the Roman machine.

From the Greek and Roman perspective, that was no kind of god to worship.

For those who are being saved, because of their faith in Christ, the cross is understood to be God’s most powerful act. God’s Son did not lose a fight with the Jewish leaders or the Roman government. He wasn’t overpowered or outmatched (John 10:17–18; 18:6; Matthew 26:53). God the Father sacrificed His Son Jesus for human sin. Jesus, in spite of limitless power and authority, gave up His life to cover the sins of those who were perishing.

Those who trust in Christ understand that without that powerful act, we would be lost and without hope.

Context Summary

First Corinthians 1:18–31 describes the foolishness of the gospel in the world’s eyes. Both Jews and Greeks rejected the idea of Christ crucified. Any god who would die on a Roman cross, especially as a sacrifice for human sinfulness, would be seen by worldly eyes as a weak and foolish deity. God, though, will shame the wise and strong by giving the ability to believe in the cross of Christ mostly to the weak and foolish of the world, in human terms. In the end, nobody will boast before him of their own strength and wisdom.

Chapter Summary

Paul’s letter to the Christians in Corinth begins with thanks for the great and powerful gifts God has given to them by His grace and through their faith in Christ. They will stand blameless before God in the end. Right now, though, they must stop dividing themselves according to which Christian teacher they follow and become unified in and around Christ. The gospel message of Christ’s death on the cross is weak and foolish to the world, but God has given faith in Christ to those who believe it and find God’s power and wisdom

VERSE OF THE DAY

1 John 3:16 (New International Version)

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This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters.

He showed us love in the way unthinkable

This is how we know love for God gave sacrifice to us by the death of his only son that Jesus Christ gave his life out of love for us to live because of the love shown to us we should lay down ourselves for others our brothers and sisters in Christ in love and in the same image

16 Hereby perceive we the alove of bGod, because he laid down his life for us: and we ought to lay down our lives for the brethren.

What Does 1 John 3:16 Mean? ►

We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren.

1 John 3:16(NASB)

Verse Thoughts

Many believers like to focus on the love of Jesus because they think that this will cause unbelievers to get saved but they prefer to allow Christ’s death, burial and resurrection to be side-lined in a blurry background, in case it offends or puts the unbeliever off the Christian faith!

But the shed blood of the incarnate Son of God Who was born into His own creation, and the immutable love of the eternal Father are inseparably interwoven and irrevocably united together.

It was LOVE that caused the almighty God to send His only begotten Son into the world to become the sin-sacrifice for the entire race of humanity and it was love that caused the Lord Jesus Christ to lay down His life for us. It was love that caused the Lord Jesus to be crucified on a cruel cross..willingly, so that all who believe on Him might not perish but have everlasting life.

The Lord Jesus offered the supreme example of ultimate love when He laid down His life for friends and enemies alike. Love is manifest in its highest measure at the cross of Calvary and as His children we ought also to lay down our lives in the same way for our brethren.

Mankind is crumpling under the weight of sin and collapsing under the satanic influence of evil, which is suffocating a world in distress, but the true character of the spiritual Christian is based on a godly love and stands in stark contrast with the evil hatred that reigns supreme over this fallen world system.

We cannot begin to imagine what it cost God the Father to turn His back on His only begotten Son and pour out the full force of His holy hatred of sin.. upon HIM. It was for love of us that God the Father poured out the full force of His holy wrath for the accumulated sin of the whole world, upon His innocent and dearly beloved Son – Whom He had loved from before the conception of the universe. And He did it out of LOVE.. for the world.

We cannot presume to comprehend what it cost the innocent Lord Jesus, Who as God incarnate.. had to lay aside His eternal majesty and supreme glory and be clothed in human flesh.. and then be made sin for you and for me. The eternal Creator God demonstrated His love towards us in that while we were yet sinners He laid down His life for us and became a curse and a hissing – as the weight of the accumulated sin of the world was laid on His shoulders – and He did it for LOVE of you and for LOVE of me.

When we look at the cross of Christ and the blood that He shed for us at Calvary – we see incarnate LOVE. and we know what real godly love is by this: that Christ Jesus laid down His life for us. Ought not we for HIS sake, lay down our lives for our brethren?

Source: https://dailyverse.knowing-jesus.com/1-john-3-16

1 John Chapter 3

1 John 3 – The Love of God and the Life of Love

A. The destiny of our relationship with God.

1. (1) The glory of God’s love.

Behold what manner of love the Father has bestowed on us, that we should be called children of God! Therefore the world does not know us, because it did not know Him.

a. Behold what manner of love the Father has bestowed on us, that we should be called children of God! Having just mentioned being born of Him, John speaks in amazement about this manner of love that makes us children of God. He wants us to behold it – that is, look at it and study it intently.

i. It is of great benefit to the Christian to take a good, intense look at the love of God bestowed on us.

ii. Bestowed on us speaks many things. First, it speaks of the measure of God’s love to us; it could more literally be translated lavished on us. Secondly, it speaks of the manner of God’s giving of love; bestowed has the idea of a one-sided giving, instead of a return for something earned.

iii. What is it that makes us slow to believe the love of God? Sometimes it is pride, which demands to prove itself worthy of the love of God before it will receive it. Sometimes it is unbelief, which cannot trust the love of God when it sees the hurt and pain of life. And sometimes it just takes time for a person to come to a fuller understanding of the greatness of God’s love.

iv. Behold means that God wants to see this love and He is not ashamed to show it to us. “‘There,’ he says, ‘you poor people that love me you sick people, you unknown, obscure people, without any talent, I have published it before heaven and earth, and made the angels know it, that you are my children, and I am not ashamed of you. I glory in the fact that I have taken you for my sons and daughters.’” (Spurgeon)

b. That we should be called children of God: The greatness of this love is shown in that by it, we are called children of God. As God looked down on lost humanity, He might have merely had a charitable compassion, a pity on our plight, both in this life and in eternity. With a mere pity, He might have set forth a plan of salvation where man could be saved from hell. But God went far beyond that, to call us the children of God.

i. Who calls us the children of God?

· The Father does (“I will be a Father to you, and you shall be My sons and daughters, says the LORD Almighty,” 2 Corinthians 6:18).

· The Son does (He is not ashamed to call them brethren, Hebrews 2:11).

· The Spirit does (The Spirit Himself bears witness with our spirit that we are children of God, Romans 8:16).

ii. There is a sense in which this is a totally “unnecessary” blessing that God gives in the course of salvation, and a demonstration of His true and deep love for us. We can picture someone helping or saving someone, but not going so far as to make them a part of the family – but this is what God has done for us.

iii. In this, we gain something in Jesus Christ greater than Adam ever possessed. We never once read of Adam being called one of the children of God in the sense John means here. He was never adopted as a son of God in the way believers are. We err when we think of redemption as merely a restoration of what was lost with Adam; we are granted more in Jesus than Adam ever had.

iv. If we are truly children of God, then it should show in our likeness to our Father and in our love for our “siblings.”

v. It is important to understand what it means to be the children of God, and that everyone is not a child of God in the sense John meant it here. God’s love is expressed to all in the giving of Jesus for the sins of the world (John 3:16), but this does not make all of humanity the children of God in the sense John means it here. Here he speaks of those who have received the love of Jesus in a life of fellowship and trust with Him; But as many as received Him, to them He gave the right to become children of God, to those who believe in His name (John 1:12).

c. Therefore the world does not know us: Because of our unique parentage from God, we are strangers to this world (or should be).

i. This shows the great danger of a Christianity that works so hard to show the world just how much like the world they can be; we can not be surprised or offended to find out that the world does not know us.

d. Because it did not know Him: Ultimately, we should expect the world to treat us as it treated Him – rejecting Jesus and crucifying Jesus. While it is true that Jesus loved sinners and they, recognizing that love, flocked to Him, we must also remember that it was the world that cried out crucify Him!

2. (2) The destiny of God’s children.

Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.

a. Now we are children of God: Our present standing is plain. We can know, and have an assurance, that we are indeed among the children of God. Romans 8:16 tells us, The Spirit Himself bears witness with our spirit that we are children of God. If you are a child of God, you have an inward assurance of this.

b. It has not yet been revealed what we shall be: Though our present standing is plain, our future destiny is clouded. We don’t know in the kind of detail we would like to know what we will become in the world beyond. In this sense, we can’t even imagine what we will be like in glory.

i. “What we are does not now appear to the world; what we shall be does not yet appear to us.” (Stott)

ii. “If I may use such an expression, this is not the time for the manifestation of a Christian’s glory. Eternity is to be the period for the Christian’s full development, and for the sinless display of his God-given glory. Here, he must expect to be unknown; it is in the hereafter that he is to be discovered as a son of the great King.” (Spurgeon)

c. We know that when He is revealed, we shall be like Him, for we shall see Him as He is: We are not left completely in the dark about our future state. When Jesus is revealed to us, either by His coming for us or our coming to Him, we shall be like Him.

i. The Bible speaks of God’s great plan for our lives like this: For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren (Romans 8:29). God’s ultimate goal in our lives is to make us like Jesus, and here, John speaks of the fulfillment of that purpose.

ii. This does not mean that we cease to be ourselves, full of the distinct personality and character God has given us. Heaven will not be like the Nirvana of Eastern mysticism, where all personality is dissolved into God like a drop into the ocean. We will still be ourselves, but our character and nature will be perfected into the image of Jesus’ perfection. We will not be “clones” of Jesus in heaven!

iii. The Christian should long to be like Jesus, yet remember that God will never force a person to be like Jesus if he doesn’t want to. And that is what hell is for: people who don’t want to be like Jesus. The sobering, eternal truth is this: God gives man what he really wants. If you really want to be like Jesus, it will show in your life now, and it will be a fact in eternity. If you don’t really want to be like Jesus, it will also show in your life now, and it will also be a fact in eternity.

iv. We shall be like Him: This reminds us that even though we grow into the image of Jesus now, we still have a long way to go. None of us will be finished until we see Jesus, and only then truly we shall be like Him.

d. We shall see Him as He is: Perhaps this is the greatest glory of heaven: not to be personally glorified, but to be in the unhindered, unrestricted, presence of our Lord.

i. Paul said of our present walk, For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known (1 Corinthians 13:12). Today, when we look in a good mirror, the image is clear. But in the ancient world, mirrors were made out of polished metal, and the image was always unclear and somewhat distorted. We see Jesus now only in a dim, unclear way, but one day we will see Him with perfect clarity.

ii. Heaven is precious to us for many reasons. We long to be with loved ones who have passed before us and whom we miss so dearly. We long to be with the great men and women of God who have passed before us in centuries past. We want to walk the streets of gold, see the pearly gates, and see the angels around the throne of God worshipping Him day and night. However, none of those things, precious as they are, make heaven really “heaven.” What makes heaven, heaven, is the unhindered, unrestricted, presence of our Lord, and to see Him as He is will be the greatest experience of our eternal existence.

iii. What will we see when we see Jesus? Revelation 1:13-16 describes a vision of Jesus in heaven: He was dressed in a long robe with a golden [breastplate]; His head and His hair were white as snow-white wool, His eyes blazed like fire, and His feet shone as the finest bronze glows in the furnace. His voice had the sound of a great waterfall, and I saw that in His right hand He held seven stars. A sharp two-edged sword came out of His mouth, and His face was ablaze like the sun at its height. (J.B. Phillips translation) This isn’t the same Jesus who walked this earth, looking like a normal man.

iv. At the same time, we know that in heaven, Jesus will still bear the scars of His suffering on this earth. After Jesus rose from the dead in His glorified body, His body uniquely retained the nail prints in His hands and the scar on his side (John 20:24-29). In Zechariah 12:10, Jesus speaks prophetically of the day when the Jewish people, turned to Him, see Him in glory: then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. Zechariah 13:6 continues the thought: And one will say to him, “What are these wounds between your arms?” Then he will answer, “Those with which I was wounded in the house of my friends.”

e. We shall be like Him, for we shall see Him as He is: John made the connection between seeing Him as He is and our transformation to be like Jesus. We can say that the same principle is at work right now. To the extent that you see Jesus as He is, to that same extent, you are like Him in your life.

i. We can say that this happens by reflection. “When a man looks into a bright mirror, it makes him also bright, for it throws its own light upon his face; and, in a much more wonderful fashion, when we look at Christ, who is all brightness, he throws some of his brightness upon us.” (Spurgeon)

3. (3) Knowing our destiny purifies our lives right now.

And everyone who has this hope in Him purifies himself, just as He is pure.

a. Everyone who has this hope in Him purifies himself: Knowing our eternal destiny, and living in this hope will purify our lives. When we know our end is to be more like Jesus, it makes us want to be more like Jesus right now.

i. Having the anticipation of being with Jesus, of the soon coming of Jesus Christ, can have a marvelous purifying effect in our lives. It makes us want to be ready, to be serving Him now, to be pleasing Him now.

b. This hope in Him: Ultimately, our hope is not in heaven or in our own glory in heaven. Our hope is in Him. We must never set our hope on other things; not on a relationship, on success, on mutual fund, on your health, on your possessions, or simply just on our self. Our only real hope is in Him.

B. Sin: An Attack on Relationship.

1. (4-5) The nature of sin and Jesus’ work in removing our sin.

Whoever commits sin also commits lawlessness, and sin is lawlessness. And you know that He was manifested to take away our sins, and in Him there is no sin.

a. Sin is lawlessness: John defines sin at its most basic root. It is a disregard for the law of God, which is inherently a disregard for the law Maker, God Himself.

i. We often fail in the battle against sin because we won’t call it for what it is: lawlessness, an offense against the Great Law Maker, God. Instead, we say things like “If I’ve done anything wrong… ” or “Mistakes were made… ” and so forth. Call it for what it is: sin and lawlessness. “The first step towards holy living is to recognize the true nature and wickedness of sin.” (Stott)

b. You know that He was manifested to take away our sins: John here defined the mission of Jesus Christ at its most basic root – to take away our sins. The angel Gabriel promised Joseph regarding the ministry of Jesus: you shall call His name JESUS, for He shall save His people from their sin (Matthew 1:21).

i. Jesus takes away our sin in the sense of taking the penalty of our sin. This is immediately accomplished when one comes by faith to Jesus.

ii. Jesus takes away our sin in the sense of taking the power of sin away. This is an ongoing work in the lives of those who walk after Jesus.

iii. Jesus takes away our sin in the sense of taking the presence of sin away. This is a work that will be completed when we pass into eternity and are glorified with Jesus.

c. He was manifested to take away our sins: This is the work of Jesus in our life. It is a work we must respond to, but it is His work in us.

i. We cannot take away the penalty of our own sin. It is impossible to cleanse ourselves in this way. We must instead receive the work of Jesus in taking away our sin.

ii. We cannot take away the power of sin in our lives. This is His work in us, and we respond to that work. Someone who comes to Jesus does not have to clean himself up first, but he must be willing to have Him take away his sin.

iii. We cannot take away the presence of sin in our lives. This is His work in us, ultimately accomplished when we will be glorified with Him.

d. In Him there is no sin: Jesus had no sin to take away; therefore, He could take away our sin, taking it upon Himself.

2. (6) Abiding in sin or abiding in God.

Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him.

a. Whoever abides in Him does not sin: Since sin is lawlessness, a disregard for God (1 John 3:4), and since Jesus came to take away our sins (1 John 3:5), and since in Jesus there is no sin (1 John 3:5), then to abide in Him means to not sin.

i. It is very important to understand what the Bible means – and what it does not mean – when it says does not sin. According to the verb tense John uses, does not sin means does not live a life style of habitual sin. John has already told us in 1 John 1:8 If we say we have no sin, we deceive ourselves, and the truth is not in us. In 1 John 1:8, the grammar indicates John is speaking about occasional acts of sin. The grammar of 1 John 3:6 indicates that John is speaking of a settled, continued lifestyle of sin. John is not teaching here the possibility of sinless perfection.

ii. “The present tense in the Greek verb implied habit, continuity, unbroken sequence” (Stott); the NIV has the right idea when it translates these verbs with phrases such as keeps on sinning, continues to sin, and he cannot go on sinning.

b. Whoever abides in Him does not sin: John’s message is plain and consistent with the rest of the Scriptures. It tells us that a life style of habitual sin is inconsistent with a life of abiding in Jesus Christ. A true Christian can only be temporarily in a life style of sin.

i. Paul’s teaching in Romans 6 is a great example of this principle. He shows us that when a person comes to Jesus, when his sins are forgiven and God’s grace is extended to him, he is radically changed – the old man is dead, and the new man lives. So it is utterly incompatible for a new creation in Christ to be comfortable in habitual sin; such a place can only be temporary for the Christian.

ii. In some ways, the question is not “Do you sin or not?” We each sin. The question is, “How do you react when you sin? Do you give in to the pattern of sin, and let it dominate your lifestyle? Or do you humbly confess your sin, and do battle against it with the power Jesus can give?”

iii. This is why it is so grieving to see Christians make excuses for their sin, and not humbly confess them. Unless the sin is dealt with squarely, it will contribute to a pattern of sin that may soon become their lifestyle – perhaps a secret lifestyle, but a lifestyle nonetheless.

iv. What is important is that we never sign a “peace treaty” with sin. We never wink at its presence or excuse it by saying, “Everybody has his own sinful areas, and this is mine. Jesus understands.” This completely goes against everything we are in Jesus, and the work He has done in our life.

c. Whoever sins has neither seen Him nor known Him: To live a lifestyle of habitual sin is to demonstrate that you have not seen Him (in a present sense of the ultimate “seeing Him mentioned in 1 John 3:2), and that you have not known Him. There are some people so great and so wonderful that seeing them or knowing them will change your life forever. Jesus is that kind of person.

3. (7) Righteousness will show in a person’s life.

Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous.

a. Let no one deceive you: This tells us that John wrote against a deception threatening the Christians of his day.

b. He who practices righteousness is righteous: John did not allow us to separate a religious righteousness from a life of righteousness. If we are made righteous by our faith in Jesus Christ (Romans 3:22), it will be seen by our righteous lives.

i. The most important thing a person can ever do is make sure he is righteous before God. This simply means he is held in right standing before God. It’s more than saying, “not guilty.” It is more like saying, “Not guilty and in right standing.” It speaks of the presence of good, not just the absence of evil.

ii. John is not saying that we are made righteous before God by our own righteous acts – the Bible clearly teaches that we are made righteous through faith in Jesus Christ – yet that righteousness in Jesus will be evident in our lives.

iii. Apparently, there were those who taught that you could be righteous before God with no evidence of righteousness in your life – John is rebuking this idea. Charles Spurgeon said it well: “The grace that does not change my life will not save my soul.”

c. Just as He is righteous: We can live lives characterized by righteousness, not sin, because we have been given the righteousness of Jesus, and He is righteous. We have the resource we need to live righteously!

4. (8-9) The root of sin and the root of righteousness.

He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.

a. He who sins is of the devil: People who are settled in habitual sin are not the children of God – they are of the devil, and Jesus came to destroy the works of the devil and free us from our bondage to the devil.

i. “Well, labor under no mistake, sir. ‘He that committeth sin is of the devil.’ It is no use making excuses and apologies; if you are a lover of sin, you shall go where sinners go. If you, who live after this fashion, say that you have believed in the precious blood of Christ, I do not believe you, sir. If you had a true faith in that precious blood, you would hate sin. If you dare to say you are trusting in the atonement while you live in sin, you lie, sir; you do not trust in the atonement; for where there is a real faith in the atoning sacrifice, it purifies the man, and makes him hate the sin which shed the Redeemer’s blood.” (Spurgeon)

b. For this purpose the Son of God was manifested, that He might destroy the works of the devil: John gave us one reason why Jesus came in 1 John 3:5 (He was manifested to take away our sins). Now, John gives us another reason: that He might destroy the works of the devil.

i. We can just imagine the heart of God grieving over the destruction the devil has wrought over this earth, and grieving that man has allowed the devil to do it all. Jesus came to put a stop to all that by overcoming the devil completely by His life, His suffering, His death, and His resurrection.

ii. Note the purpose of Jesus: to destroy the works of the devil. Not to neutralize them, not to alleviate them, or not to limit them. Jesus wants to destroy the works of the devil!

iii. Many people are unnecessarily afraid of the devil, fearing what he could do against them. If they only knew that as we walk in Jesus, the devil is afraid of us! As we walk in Jesus, we help in seeing Him destroy the works of the devil!

c. Whoever has been born of God does not sin, for His seed remains in him: The change from being of the devil to being children of God comes as we are born of God; when this happens, our old nature, patterned after the instinctive rebellion of Adam, dies – and we are given a new nature, patterned after the instinctive obedience of Jesus Christ.

i. John here is simply emphasizing what it means to be born again. It means that a change comes into our lives – it is a change that will be worked out into every area of our lives as we grow in Christ, but it is a real, observable change.

ii. It is the same message Paul preached, saying that as believers we are to put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and that we are to put on the new man which was created according to God, in true righteousness and holiness (Ephesians 4:22, 24).

d. Does not sin… he cannot sin: Does not sin and cannot sin each has the same verb tense as does not sin in 1 John 3:6, meaning a continual practice of habitual sin. John tells us that when we are born again – born into the family of God – there is a real change in our relation to sin.

C. Hatred: An Attack on Relationship.

1. (10) Two essentials: righteous conduct and love for the brethren.

In this the children of God and the children of the devil are manifest: Whoever does not practice righteousness is not of God, nor is he who does not love his brother.

a. The children of God and the children of the devil: John has already introduced the idea of being a child of God (1 John 3:1, that we should be called the children of God and 1 John 3:9, born of God). He has already written of some being of the devil (1 John 3:8). But here, he makes it plain: some are children of God and some are children of the devil.

i. John doesn’t spend time trying to prove or explain the existence of the devil. He knows the reality of the devil is a Biblical fact. Some today lack John’s wisdom and either deny the devil’s existence or they are obsessed with the devil.

ii. Some might think John is far too harsh in saying some are children of the devil, supposing perhaps that John did not love people as Jesus did. But Jesus called people children of the devil also in John 8:41-45. In this passage, Jesus’ point was important, establishing the principle that our spiritual parentage determines our nature and our destiny. If we are born again, and have God as our Father, it will show in our nature and destiny. But whether our father is Satan or Adam, it will also show in our nature and destiny – just as it showed in these adversaries of Jesus.

b. Are manifest: John gave a simple – though not easy – way to identify who the children of God and the children of the devil are. Whoever does not practice righteousness is not of God, nor is he who does not love his brother.

i. Both of these are essential. Righteousness without love makes one a religious Pharisee, and love without righteousness makes one a partner in evil.

ii. How do righteousness and love “balance”? They don’t. We are never to love at the expense of righteousness, and are never to be righteous at the expense of love. We aren’t looking for a balance between the two, because they are not opposites. Real love is the greatest righteousness, and real righteousness is the greatest love.

iii. Love and righteousness are each most perfectly displayed in the nature of Jesus. He was both righteous, and completely loving.

2. (11) The need to love one another.

For this is the message that you heard from the beginning, that we should love one another.

a. This is the message that you heard from the beginning: John had already emphasized the command to love as being the word which you heard from the beginning (1 John 2:7). In remembering this message to love one another, he remembered the command of Jesus in John 13:34.

b. That we should love one another: The basic Christian message has not changed. Perhaps some have thought that because Christians talk about a “personal relationship with Jesus Christ” that it is only us and Jesus who matter. But how we treat others – how we love one another – really matters before God.

3. (12) An example of hatred: Cain.

Not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother’s righteous.

a. Not as Cain: As a negative example, John presents Cain, who was not right with God (his works were evil) and who hated his brother. When there are two children of God who are both right with God, there will be love.

b. Who was of the wicked one: Cain is a good example of the failure to love.

i. We can presume that Cain had a godly upbringing that should have equipped him to love, but he chose not to.

ii. Cain’s disobedience came from a lack of faith (Hebrews 11:4) which resulted in first disobedience, then hatred.

iii. Cain’s disobedience and hatred was based in pride (Genesis 4:5).

iv. Cain’s disobedience and hatred made him miserable (Genesis 4:5).

v. Cain refused the warning God gave him, and gave into the sin of hatred (Genesis 4:6-7).

vi. Cain’s sin of hatred led to action against the one he hated (Genesis 4:8).

vii. Cain was evasive about his sin of hatred, and tried to hide it. But God found him out (Genesis 4:9-10).

4. (13-15) Love as the evidence of the new birth.

Do not marvel, my brethren, if the world hates you. We know that we have passed from death to life, because we love the brethren. He who does not love his brother abides in death. Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.

a. Do not marvel: We shouldn’t be surprised when the world hates us; but we should be surprised when there is hatred among the body of Christ.

b. We know: John insists that the believer can come to a place of genuine assurance. “I have, heard it said, by those who would be thought philosophers, that in religion we must believe, but cannot know. I am not very clear about the distinction they draw between knowledge and faith, nor do I care to enquire; because I assert that, in matters relating to religion, we know; in the things of God, we both believe and know.” (Spurgeon)

c. We know that we have passed from death to life: A love for the people of God is a basic sign of being born again. If this love is not evident in our lives, our salvation can be questioned. If it is present, it gives us assurance.

i. We can know we have passed from death to life by our love for other Christians. The place of hatred, of jealousy, of bitterness you find yourself in is a place of death. You need to pass from death over to life.

ii. This means knowing two things. First, we know that we were dead. Second, we know that we have passed to life from death. To pass from death to life is the reverse of the normal. We all expect to pass from life to death; but in Jesus, we can turn it around.

iii. This speaks to our pursuit of fellowship. If we love the brethren, we will want to be with them – and even if we have been battered and bruised by unloving brethren, there will still be something in us drawing us back to fellowship with the brethren we love.

iv. “Do you love them for Christ’s sake? Do you say to yourself, ‘That is one of Christ’s people; that is one who bears Christ’s cross; that is one of the children of God; therefore I love him, and take delight in his company’? Then, that is an evidence that you are not of the world.” (Spurgeon)

d. Whoever hates his brother is a murderer: To hate our brother is to murder him in our hearts. Though we may not carry out the action (through cowardice or fear of punishment), we wish that person dead. Or, by ignoring another person, we may treat them as if they were dead. Hatred can be shown passively or actively.

i. John seemed to have in mind the teaching of Jesus from the Sermon on the Mount regarding the true fulfillment of the law (Matthew 5:21-22).

ii. “In the heart there is no difference; to hate is to despise, to cut off from relationship, and murder is simply the fulfillment of that attitude.” (Barker)

iii. “Every man who hates another has the venom of murder in his veins. He may never actually take the deadly weapons into his hand and destroy life; but if he wishes that his brother were out of the way, if he would be glad if no such person existed, that feeling amounts to murder in the judgment of God.” (Spurgeon)

e. You know that no murderer has eternal life abiding in him: To live in the practice of murder – or to have a life style of the habitual hatred of our brethren – is a demonstration that we do not have eternal life abiding in us, that we are not born again.

i. There are many people for whom being a Christian is a “none of the above” sort of thing. They consider themselves Christians because they are not Muslim, or Jewish, or Buddhists, or atheists. But being a Christian is never a “none of the above” kind of thing.

ii. Being a Christian is more than saying, “I am a Christian.” There are in fact some who claim to be Christians who are not. How can we know if we are one of these? John’s reply has been constant and simple. There are three tests to measure the proof of a genuine Christian: the truth test, the love test, and the moral test. If we believe in what the Bible teaches as true, if we show the love of Jesus to others, and if our conduct has been changed and is becoming more like Jesus, then our claim to be a Christian can be proven true.

D. What love is and how we should love one another.

1. (16) The objective reality of love and how it shows in our life.

By this we know love, because He laid down His life for us. And we also ought to lay down our lives for the brethren.

a. By this we know love: What is love? How we define love is important. If we define love the wrong way, then everyone passes, or no one passes, the love test. To understand the Biblical idea of love, we should begin by understanding the vocabulary of love among the ancient Greeks, who gave us the original language of the New Testament.

i. Eros was one word for love. It described, as we might guess from the word itself, erotic love. It referred to sexual love.

ii. Storge was the second word for love. It referred to family love, the kind of love there is between a parent and child, or between family members in general.

iii. Philia is the third word for love. It spoke of a brotherly friendship and affection. It is the love of deep friendship and partnership. Philia love might be described as the highest love that one is capable of without God’s help.

iv. Agape is the fourth word for love. It described a love that loves without changing. It is a self-giving love that gives without demanding or expecting re-payment. It is love so great that it can be given to the unlovable or unappealing. It is love that loves even when it is rejected. Agape love gives and loves because it wants to; it does not demand or expect repayment from the love given – it gives because it loves, it does not love in order to receive.

v. Many people confuse the four loves, and end up extremely hurt as a result. Often a person will tell another, “I love you” meaning one kind of love, but the other person believes he means another kind of love. Often a man has told a woman, “I love you,” when really he had a selfish love towards her. Sure, there were strong feelings in the heart – but they were feelings that wanted something from the other person.

vi. “It’s true you can say to a girl, ‘I love you,’ but what you really mean is something like this: ‘I want something. Not you, but something from you. I don’t have time to wait. I want it immediately.’… This is the opposite of love, for love wants to give. Love seeks to make the other one happy, and not himself.” (Walter Trobisch in I Loved a Girl, cited by Boice)

b. By this we know love, because He laid down His life for us: Real love isn’t merely “felt” as an inward feeling; it is also shown by demonstration – and the ultimate demonstration was the giving of Jesus on the cross.

i. The exact same idea was expressed by Paul in Romans 5:8: But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.

ii. It isn’t the death of Jesus in itself that is the ultimate demonstration of love; it is the death of Jesus together with what it does for us that shows the epitome of love. If I am on a pier, and a man jumps in the water and drowns, and cries out with his last breath, “I’m giving my life for you!” I cannot really comprehend that act as an act of love – it just seems strange. But if that same man jumps in the water to save me from drowning, and gives his own life that I may survive, then I can fully understand how the giving of his life was a great act of love.

iii. In a sermon titled “The Death of Christ for His People,” Charles Spurgeon drew three points from this great sentence:

· How great must have been our sins.

· How great must have been His love.

· How safe the believer is in the love of Christ.

c. By this we know love: There is a real sense in which we would not know what love was all about if not for the work of Jesus on the cross. We have an innate ability to pervert the true meaning of love, and pursue all kinds of things under the guise of looking for love.

i. Nature can teach us many things about God. It can show us His wisdom, His intelligence, and His mighty power. But nature, in and of itself, does not teach us that God is a God of love. We needed the death of God the Son, Jesus Christ, to ultimately demonstrate that.

ii. David Scott Crother died of AIDS in early 1993, but not before he infected his unnamed partner, who pressed charges against Crother. The woman said in an interview: “This is not an assault. It is murder… All I wanted is someone to love me, and now I’m going to die for that. I don’t think I should have to die for that.” We all have that craving for love, but we look for it in the wrong ways and in the wrong places.

d. And we also: Since we are sent with the same mandate Jesus was sent with, we must demonstrate our love by laying down our lives for the brethren. Jesus’ words As the Father sent Me, I also send you (John 20:21) seem to be ringing in John’s ears.

i. Stott on laid down and lay down: “It seems to imply not so much the laying down as the laying aside of something like clothes… It is, in fact, used in John 13:4 of Christ taking off his outer garment.” [Italics added]

e. We also ought to lay down our lives for the brethren: The focus here is on loving the brethren. Of course, we are also called to love our enemies and those who hate us (Matthew 5:44), but John calls us to a more basic test – if we can’t even love our brethren, what kind of Christians are we?

f. Lay down our lives: John also reminds us that love, and its demonstration, often involves sacrifice – the laying down of our lives for others. Wishing to be more loving won’t do, because it won’t sacrifice where it is necessary.

i. And if we take the analogy from Jesus’ love for us, sometimes the cost of love will make us feel like we are dying – but that is what it means to lay down your life. “Love means saying ‘No’ to one’s own life so that somebody else may live.” (Marshall)

ii. We often consider ourselves ready to lay down our lives in one great, dramatic, heroic gesture; but for most of us, God calls us to lay down our lives piece by piece, little by little in small, but important ways every day.

iii. Simply put, John is telling us to do the same thing we read of in Philippians 2:3-4: Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others.

2. (17-18) What it means to love in real life.

But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth.

a. Let us not love in word or in tongue, but in deed and in truth: John will not allow us to merely talk about love; real love is demonstrated in actions (though it is also often evident in our feelings).

b. And shuts up his heart from him, how does the love of God abide in him? If you have the capability to meet a brother’s needs, and do nothing to meet those needs, then how can you say you love that brother? How does the love of God abide in you?

i. “Here is a test of this love; if we do not divide our bread with the hungry, we certainly would not lay down our life for him. Whatever love we may pretend to mankind, if we are not charitable and benevolent, we give the lie to our profession.” (Clarke)

ii. What is the limit to this kind of love? The only limit is the one that love itself imposes. When giving to a person, if meeting his perceived or immediate need, does him harm instead of good – then the loving thing to do is to not give him what he asks for, but to instead give him what he really needs.

c. My little children, let us not love in word or in tongue, but in deed and in truth: We can substitute talk for love – talking about meeting people’s needs instead of actually meeting them.

i. Stott quoting Lewis: “It is easier to be enthusiastic about Humanity with a capital ‘H’ than it is to love individual men and women, especially those who are uninteresting, exasperating, depraved, or otherwise unattractive. Loving everybody in general may be an excuse for loving nobody in particular.”

3. (19-21) The assurance this love brings.

And by this we know that we are of the truth, and shall assure our hearts before Him. For if our heart condemns us, God is greater than our heart, and knows all things. Beloved, if our heart does not condemn us, we have confidence toward God.

a. Assure our hearts: When we see this love at work in our lives, we can know that we are of the truth – and this brings assurance to our hearts before God, that we are standing in Him.

i. Gayle Erwin tells a wonderful story about a man he knew when he was a boy. The man’s name was Jake, and he was the meanest, drunkest, man in town. He would come to church from time to time, but that was only to beat up the elders. One Wednesday night, Jake came to church – but not to beat anybody up. Remarkably, Jake gave his life to Jesus. He walked down the aisle of the little church and kneeled down at the altar. The next night there was another meeting at the church, and the pastor asked if anyone wanted to share what God was doing in their lives. Jake stood up, and said: “I have something to say. Last night when I came here, I hated you people.” Heads nodded in agreement. “But something happened to me and I don’t understand this, but tonight I love you.” And even though he only had one tooth, he smiled really big. This is a wonderful assurance that we are born again.

ii. Assurance is essential – who wants to wait until it is too late to know if they are really saved or not?

b. And shall assure our hearts before Him: Our assurance is two-fold. First, God already knows everything about you and He loves you, He cares for you, He desires you; second, God knows all things, and knows who we truly are in Jesus Christ. If we are born again, then the real self is the one created in the image of Jesus Christ.

c. For if our heart condemns us, God is greater than our heart, and knows all things: But what if we have been walking in love, yet our heart still condemns us before God? John assures us that God is greater than our heart, and so reminds us that we cannot base our relationship with Him purely on how we feel in His presence.

i. Condemnation can well up inside us that has nothing to do with our standing before God. It may be the work of the enemy of our souls (who, according to Revelation 12:10 accuses the brethren), or the work of an over-active conscience. At those times, we trust in what God’s Word says about our standing, not how we feel about it.

ii. “Sometimes our heart condemns us, but, in doing so, it gives a wrong verdict, and then we have the satisfaction of being able to take the case into a higher court, for ‘God is greater than our heart, and knoweth all things.’” (Spurgeon)

d. Beloved, if our heart does not condemn us, we have confidence toward God: Yet, when we are in fellowship with God, and our heart does not condemn us, we know that we can have confidence toward God and our standing with Him.

i. If someone is in true fellowship with God – not deceiving oneself, as mentioned in 1 John 1:6 – then the assurance that comes to his heart while fellowshipping with God is a precious thing. It is what Paul spoke about in Romans 8:16 – The Spirit Himself bears witness with our spirit that we are children of God.

e. We have confidence toward God: How precious is the confidence we can have in Jesus Christ! There is such a thing as a false confidence, a confidence in self or in illusions; but there is also a glorious confidence we can have in Jesus.

i. “The word rendered confidence stood in ancient Greece for the most valued right of a citizen of a free state, the right to ‘speak his mind’… unhampered by fear or shame.” (Barker citing Dodd)

4. (22) Fellowship in God’s love means the assurance of answered prayer.

And whatever we ask we receive from Him, because we keep His commandments and do those things that are pleasing in His sight.

a. Whatever we ask: The person who walks in the kind of obedience and love John speaks of will also experience answered prayer. This is not because their love and obedience has earned them what they ask, but their love and obedience comes from fellowship – the key to answered prayer.

i. John seems to be quoting Jesus’ idea from John 15:7 – If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you.

b. Because we keep His commandments: Keeping God’s commandments is important to answered prayer. But we should make a distinction between the prayer of the man who is saved, and the cry of the heart seeking mercy from God in Jesus. For the sinner who comes to Jesus in prayer, seeking mercy, the only requirement is sincerity of heart. God does not demand our obedience before He saves us.

i. The key to prayer is being in such close fellowship with God that we ask for the things that are on His heart; we take up His agenda with our requests and intercession.

ii. The spirit of true prayer is Thy will be done, not My will be done – we turn to prayer to call into action what God desires; even knowing that some of the things God desires will directly and personally benefit us.

c. And do those things that are pleasing in His sight: The person who is in fellowship with God will want to do those things that are pleasing in His sight. We should have hearts that just want to please the Lord in everything that we do.

i. It is sobering to look at our lives and see how much we do to please ourselves and how much we do to please the Lord. We shouldn’t think that the two are opposites; God is glorified when we enjoy His goodness and His good things. Yet, the godly life will have special focus on just pleasing God, even if it doesn’t particularly please us at the moment.

5. (23-24) The commandment of Jesus.

And this is His commandment: that we should believe on the name of His Son Jesus Christ and love one another, as He gave us commandment. Now he who keeps His commandments abides in Him, and He in him. And by this we know that He abides in us, by the Spirit whom He has given us.

a. And this is His commandment: The idea of keeping His commandments in the previous verse led John to speak specifically about what His commandment is. Simply, that we should believe on the name of His Son Jesus Christ and love one another.

i. Here, John does not refer to these two aspects of obedience as two commandments, but as one commandment. Grammatically, he may not be officially correct, but spiritually, he is right on. These two are one. When Jesus spoke of the greatest commandment: You shall love the LORD your God with all your heart, with all your soul, and with all your mind, He added another saying: And the second is like it: “You shall love your neighbor as yourself” (Matthew 22:37-39). There are two commandments, but they are clearly like one another.

b. We should believe on the name of His Son: Again, John seems to have quoted Jesus’ idea from John 6:29: This is the work of God, that you believe in Him whom He sent. The first commandment and the greatest work we can do, is to believe on Jesus.

i. This is not simply believing that Jesus is, or even believing that He did certain things such as die on a cross. To believe on the name of Jesus means to put your belief on Jesus in the sense of trusting in Him, relying on Him, and clinging to Jesus. It isn’t about intellectual knowledge or understanding, it is about trust.

c. And love one another: The second commandment is also a quoting of Jesus’ idea from John 15:12: This is My commandment, that you love one another as I have loved you. The love of the brethren is not an option for some Christians; it is a commandment for all.

d. Abides in Him: Those who abide in Jesus know they are abiding in Jesus, because of the presence and assurance of the Holy Spirit. John again is giving the same idea as Romans 8:16 (The Spirit Himself bears witness with our spirit that we are children of God).

i. Romans 8:9 tells us that anyone who belongs to Jesus has the Spirit in him; that indwelling Holy Spirit gives us assurance. You can’t be abiding in Jesus and not know it, though you may be attacked with doubt from time to time.

ii. The one who does not keep God’s commandments does not have the ground of confidence that he abides in Jesus. As well, he does not truly have the assurance of the Holy Spirit’s presence in his life.

iii. To know if you really have this assurance can take spiritual discernment, and that is what John deals with in the very next verse. But God has already given us another basis for assurance: seeing if we love one another (1 John 3:19).

©2018 David Guzik – No distribution beyond personal use without permission

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Source: https://dailyverse.knowing-jesus.com/1-john-3-16

How to Apply “Lay Down Your Life” (1 John 3:16-17)

March 6, 2019 by Shawn Lazar in Blog – 1 John, Love, Poor

Christians are called to love each other. But what is love? You might know it when you see it. Specifically, John says that our model is Jesus:

We know love by this, that He laid down His life for us (1 John 3:16a).

Love is sacrificial. Love acts. It acts for the good of the beloved. Jesus showed you that He loves you by dying for you.

Jesus does not only show that He loves us, He also shows how you should love others:

and we ought to lay down our lives for the brethren (1 John 3:16b).

You are called to love like Jesus, laying down your life for the brethren. But what does that mean? Is John being literal? For example, does he literally want you to be crucified for other people? No. The crucifixion is a one-time event (Rom 6:10).

Does John mean we should be martyred for other people? Possibly. It is possible you might one day be put in a situation where you might literally give your life for another person. Read the news, and you’ll find people who jump onto train tracks to save a child who has fallen in. Or they take a bullet for a friend. Or die protecting a stranger. Pregnant mothers have foregone taking chemotherapy to save their children.

That said, I think John has a much more “everyday” application of what it means to lay down your life for the brethren. He explains it in the next verse:

But whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? (1 John 3:17).

John is arguing from the greater to the lesser.

The greater is laying down your life, i.e., physically dying for another. If you’re willing to do that, then you should also be willing to do the lesser thing, i.e., sharing your material possession with the poor. That’s the application. That’s what “laying down your life” looks like in everyday situations. If you see a brother in need, you should love him by sharing your material possession with him. You should not shut up your heart against him but love him through concrete actions. Laying down your life is sacrificial. So is sharing your material possessions with people in need.

The greater involves sacrificing your life. The lesser involves sacrificing the luxuries of life to meet someone’s necessities of life.

If that sounds challenging, it should. John didn’t say loving is easy. But it is necessary for Christian maturity. Don’t shut your heart to that message!

What does 1 John 3:16 mean?

In contrast to the person who hates or murders (1 John 3:15), the ultimate sign of love is to lay down one’s life for others. Jesus gave the supreme example of this kind of love by giving His own life on behalf of the sins of the world (John 3:16; Hebrews 12:2). Jesus is the ultimate example of how we ought to live our lives (John 13:15–17).

But what does it look like to lay down our life for the brothers? John certainly had in mind more than physical death, though this could certainly apply. Verses 17 and 18 add additional details about how to help others in need, and to show that God’s love abides in us (1 John 3:17). This includes helping those in need through actions and truth (1 John 3:18). God desires believers to both know the word and live it out (James 1:22), not merely to “feel” love and not act to benefit other people (Matthew 15:4–9).

Context Summary

First John 3:11–18 describes the contrast between hate and love, and how love ought to be seen in the life of a Christian believer. Evil has a jealous hatred for good. This is why Cain killed Abel, and why hatred is considered the spiritual equivalent to murder. Christians are expected to do more than feel love, they are commanded to act on it, in selfless sacrifice.

Chapter Context

The third chapter of 1 John focuses mostly on the concept of love. Because of His love, God not only calls us His children, He actually makes us His children. John also explains how sin, including hate, is never the result of a proper relationship with God. Christians, in contrast to the world, are supposed to do more than simply ”feel” love; we are to act on it, as well

VERSE OF THE DAY

Ephesians 1:7 (New Living Translation)

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He is so rich in kindness and grace that he purchased our freedom with the blood of his Son and forgave our sins.

in christ we are made free by his blood sacrifice we have forgiveness of sins because of gods rich grace we are made pure by his death in him we are forgiven

In Him we have redemption through His blood, the forgiveness of sins, in accordance with the riches of God’s grace.

In Christian theology, redemption (Greek: apolutrosis) refers to the deliverance of Christians from sin. It assumes an important position in salvation because the transgressions in question form part of a great system against which human power is helpless.

What Does Ephesians 1:7 Mean? ►

In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,

Ephesians 1:7(ESV)

Verse Thoughts

God created man in His own image and likeness and man enjoyed unbroken fellowship with His Creator God and walked and communed with Him in the cool of the evening – but through man’s owns foolish rebellion and disobedience – man became servants of a cruel task-master – estranged from the God Who made us, and entrapped by Satan. We forever became slaves to sin and destined to an everlasting death – i.e. eternal separation from God.

Only the shed blood of a Perfect Man could pay for the awful purchase price of sin. Only the blood sacrifice of God Himself would be sufficient to redeem us back from the terrible consequences of man’s fall in the garden of Eden – for there was none other good enough to pay the terrible price for sin and death – for God alone is holy, God alone is sinless, God alone is GOOD.

Only the sacrifice of the eternal Son of God would appease the wrath of God against humanities sin – only the spilt blood of the Lord Jesus Christ was sufficient to satisfy God’s righteousness judgement on sin, death and hell – and permit forgiveness to flow from His pure heart of love, to all who would believe on His name…

And so in His love God redeemed us. He bought us with a price. He paid the purchase price for our sin by sending His only begotten Son to the cross so that IN HIM we have REDEMPTION through His BLOOD. 

The price He paid for our forgiveness was His own precious BLOOD, so that we could be forgiven forever, of ALL our sins and receive eternal life as a free gift of HIs grace – and this was according to the RICHES of God’s marvellous GRACE – His loving-kindness and His matchless holiness.

Source: https://dailyverse.knowing-jesus.com/ephesians-1-7

What does Ephesians 1:7 mean?

This verse transitions to payment Jesus made for us “through his blood.” Paul is referring to Christ’s death on the cross as the sufficient payment for the sins of all who believe. What did this redemption cover? It paid to release us from the eternal penalty and the earthly power of our own sins. This freedom was not “free,” since it is paid for by Christ’s death; it cost Him everything. As a result, for the believer, the ultimate price has already been paid. This is grace: the ability to become a child of God, because God provided a free way to know Him by faith.

God’s grace is mentioned in reference to money with the idea being that grace is of tremendous value. Grace is what is required to make people sons and daughters of God. All have sinned and fall short of His glory (Romans 3:23). It is only through Jesus that we have a way (John 14:6) to have salvation (Acts 4:12). Paul will explain this truth in greater detail in Ephesians 2:8–9, adding that the same grace of God, which gives salvation, is designed to also lead believers to works God has designed for us (Ephesians 2:10).

Context Summary

Ephesians 1:3–14 praises God for the blessings He has provided. Paul ties together the ideas of predestination, God’s glory, the salvation of His people, and the rights we have as children of God. In particular, believers are blessed because God chose, before creation, to save us. That salvation came at a great cost: the death of Jesus Christ. As children of God, we can be confident that God will give us what He has promised: namely, an eternity with Him in heaven.

Chapter Summary

The first chapter of Ephesians contains two main passages. The first describes the blessings Christians have been given as a result of our salvation through Christ. Paul explains these through praises directed to God the Father. The second section both commends the Ephesians for their reputation, and prays that Christ would bring them into an even fuller and more aware faith

VERSE OF THE DAY

2 Corinthians 5:21 (New Living Translation)

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For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ.

For God made Jesus Christ pure of sin produced of no sin to be offered for death to save us from our own sin so that we a re giving life and be made right in the eyes of God saving us from death

What Does 2 Corinthians 5:21 Mean? ►

He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.

2 Corinthians 5:21(NASB)

Verse Thoughts

Jesus is the personification of love and the message of the Cross is written in His blood. Christ’s sacrificial death at Calvary is the greatest demonstration of the love of God for mankind, for God demonstrated His deep love towards us in that while we were yet sinners Christ died for us. The Son of God was made sin for us and the great design of the gospel of grace is full and free reconciliation – unconditional peace with God.

The Gospel of reconciliation and all it means to us is a great and profound mystery, which should engender in all of us, both wonder and praise. “That God the Father made God the Son Who knew no sin to be made sin on our behalf…so that we might become the righteousness of God in Him.”

God in His grace stretched out His arm of peace to the fallen race of man, through the gift of His only begotten Son, so that He could be our Kinsman-Redeemer.. so that the blood He shed on Calvary’s tree, would pay the price for our sin. Jesus took the punishment we deserve so that we might be imputed with His perfect righteousness.

God in His mercy stooped down to humanity so that the sacrificial death of the sinless Lord Jesus would pay the penalty for our sin through faith in Him… so that sinful man might be declared righteous, forgiven of our sin forever, and eternally clothed in the glorious righteousness of Christ.

God in His love clothed Himself in mortal flesh, so that through the surrender of the unblemished Lamb of God on the altar of sacrifice, we could be fully identified with Him – becoming the righteousness of God in Him and being declared holy in the sacred sight of God. God in His grace, mercy, and love, adopted us as His children and made us joint-heirs with Christ.

God the Father treated the Lord Jesus like a condemned criminal, pouring the full force of His anger and wrath on the Son of His love, as He bore the accumulated sin of the whole world on His sinless shoulders. Jesus was cursed on our account and paid the price for our sins. He carried the guilt of every man and every woman and bore the shocking penalty that we justly deserve so that by faith in Him we might be declared righteous, and become the righteousness of God in Him.

Acting as our Kinsman-Redeemer, Jesus was made sin by becoming the full and final sacrificial sin-offering, The One Who knew no sin was made to be sin and was condemned on our account. He was identified with man’s fallen race and imputed with the sin of all humanity, causing Paul to write, “God Made Him to be sin – for US. God made Him Who knew no sin to be sin on our behalf.”

Surely there is no more profound mystery than this? Surely, it is the wonder of all wonders “God Made Him Sin…so that we might become the righteousness of God in Him.”  While Christ identified with sinful man and was imputed with the grossness of our sin… by faith, WE are identified with Christ and imputed with His perfect righteousness!

The eternal and holy Son of God became the pure and perfect Son of Man. After a life of humiliation and sorrow, where He was despised and rejected of men. He was slaughtered on a cursed tree… and yet His final words pleaded, “Father forgive,” and all that fallen man has to do to receive His forgiveness is to say, “I believe on the Lord Jesus Christ – I believe that He died for ME.”

Our sinless Saviour was made sin on our account. The eternal Son of God bore the accumulated sins of the whole world upon Himself – including YOUR sin and MY sin. The Lord Jesus identified with our sinfulness and shame so that we could be eternally identified with His magnificent glory and everlasting righteousness, simply by believing in the name of the only begotten Son of the most high God. 

What wonderful condescension.

What amazing grace.

What profound wisdom.

What depth of love.

What a testimony to the terrible gravity of sin.

Source: https://dailyverse.knowing-jesus.com/2-corinthians-5-21

Source: https://dailyverse.knowing-jesus.com/2-corinthians-5-21

QUESTION

What does it mean that Jesus became sin for us (2 Corinthians 5:21)?



ANSWER

“God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21). This verse has inspired a great deal of debate among theologians over the years. There is no doubt that the verse expresses a unique truth about Jesus: He became sin for us. While on the one hand the verse states the simple gospel truth that Jesus took upon Himself the sins of all who would ever believe in Him, it also makes a somewhat enigmatic statement. How exactly did God make Jesus to be sin for us?

Perhaps the best way to understand He became sin for us is to begin with what it does not mean. First, it does not mean that Jesus actually became sin itself. To posit such a theory denies all of Scripture, which clearly presents Jesus Christ as the One in whom there is no sin (1 John 3:5), who commits no sin (1 Peter 2:22), and who is holy, blameless, and pure (Mark 1:24; Acts 3:14; Revelation 3:7). For Jesus to “become” sin, even for a moment, would mean He ceased to be God. But Scripture presents Jesus as “the same yesterday, today and forever” (Hebrews 13:8). He was and is and always will be the Second Person of the Godhead (John 1:1).

Second, the idea that Jesus became sin for us does not mean that He became a sinner, not even for a moment. Some have said that Christ may be considered as the greatest of sinners, because all the sins of mankind (or at least of the elect) became His own sins. When Christ suffered in our place and died for us, He bore the punishment for our sins in His own body (1 Peter 2:24). But Jesus at no time became a sinner personally.

Third, it does not mean He was guilty of actual sin. No one is truly guilty who has not transgressed the law of God, which Jesus never did. If He were guilty, then He deserved to die, and His death could have no more merit than that of any other guilty person. Even the Pharisees who sent Jesus to Calvary knew He was guiltless: “And though they found in him no guilt worthy of death, they asked Pilate to have him executed” (Acts 13:28).

If He became sin for us does not mean Jesus was sin, or a sinner, or guilty of sin, the proper interpretation can only be found in the doctrine of imputation. This is confirmed by the second part of 2 Corinthians 5:21: “So that in him we might become the righteousness of God.” To impute something is to ascribe or attribute it to someone. On the cross, our sin was imputed to Christ. That is how Christ paid our sin debt to God. He had no sin in Himself, but our sin was imputed (attributed) to Him so, as He suffered, He took the just penalty that our sin deserves. At the same time, through faith, Christ’s righteousness is imputed to us. Now we can stand before God sinless, just as Jesus is sinless. We are not righteous in ourselves; rather, Christ’s righteousness is applied to us.

So, “God made him . . . to be sin for us” means that Jesus, although sinless, was treated as if He were not. Although He remained holy, He was regarded as guilty of all the sin in the world. Through imputation of our sin to Him, He became our substitute and the recipient of God’s judgment against sin. Having saved those who believe, He is now “our righteousness, holiness and redemption” (1 Corinthians 1:30).

PLEASANTON

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Christ took on our sins so we could be put right with God – 2 Corinthians 5:21

July 11, 2021 Melissa Taylor, Faith Chapel



God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.

– 2 Corinthians 5:21, NIV

More About This Verse

Meaning

God is perfect and without sin; he hates sin and cannot be in relationship with anyone or anything that is sinful. This is where Jesus comes in. Jesus existed in relationship with God long before we were ever created. But God loves us and wants to be in relationship with us so much that he created a way for us to be blameless and free of sin: God sacrificed Jesus to choose relationship with us. Jesus—a being who did nothing wrong—didn’t just die for our sins: he became our sins, taking on all of God’s wrath and punishment that we deserved.

God sent Jesus (who was without sin) to become a man on earth, to die on the cross and take on our sins so we can be righteous before God. To be righteous means to be correct or faultless. Do you know what this means? This is the best deal we will ever see! Basically, we make mistakes but someone else takes our punishment. Our past is erased! We get to enjoy all the benefits of Jesus’ sacrifice by gaining a close relationship with God. That is amazing!

EXPLORE THIS PASSAGE MORE

We get the most out of each verse when we understand them in context. So, feel free to dig a little deeper into the meaning of this verse with these resources:

• The Message version says this verse this way:

“How? you ask. In Christ. God put the wrong on him who never did anything wrong, so we could be put right with God.” (2 Corinthians 5:21, MSG).

• Read this chapter on Bible Gateway

• Watch a video summary of this book

What does 2 Corinthians 5:21 mean?

Paul puts even more clearly the central message of the gospel. This is the same teaching he had delivered to the Corinthians and to many other people around the world. This verse may be the most concise presentation of the gospel in all of Scripture.

God acted for our sake. That means God acted out of His love, to make it possible to remove the separation between us and Him: our sin. To accomplish this, God made Christ, who had never sinned during His life on earth in any way, to become our sin. Jesus’ death, then, paid the price for our sin, removing our guilt and removing the obstacle between us and God. Instead of “being sin” ourselves, those who come to God through faith in Christ are given credit for Christ’s righteous, sinless life. We “become God’s righteousness” and are reconciled in our relationship with Him.

In short, by His gift of grace and through our faith in Christ (Ephesians 2:8–9), God receives Christ’s death as payment for our sin and gives us credit for Christ’s righteousness in return. That’s what it means to be “in Christ.”

Context Summary

Second Corinthians 5:11–21 describes an appeal to those in Corinth who know Paul. It’s important they understand he is not crazy for continuing to preach the gospel, even though it leads to so much suffering for him. Christ’s love compels Paul to continue to tell all people that they be reconciled to God through faith in Christ, just as he was. In Christ, God is not counting people’s sins against them, but instead giving them credit for Christ’s righteous life. As Christ’s ambassador, Paul begged all people to be reconciled to God through faith in Christ.

Chapter Summary

Why does Paul endure so much suffering for preaching about Christ? He continues here his discussion of eternity, comparing our earthly bodies to living in a tent. Paul would rather live in the eternal body God has prepared for those who trust in Christ, free from the groaning and burden that afflicts everyone here. With that to look forward to, he preaches with courage that all in Christ are new creations. In Christ, God is reconciling people to Himself, not counting their sin against them. Paul implores everyone to be reconciled to God in this way through faith in Christ

VERSE OF THE DAY

James 1:12 (New Living Translation)

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God blesses those who patiently endure testing and temptation. Afterward they will receive the crown of life that God has promised to those who love him.

Great blessings belong to those who are tempted and remain faithful! Each of us mankind are tested and tempted each day. After they have proved their faith, God will give them the reward of eternal life. God promised this to all people who love him.

James 1:12 Meaning of Blessed Is the One Who Perseveres Under Trial

Jan 8, 2020 by Editor in Chief

James 1:12
“Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him.”

Explanation and Commentary of James 1:12

Trial is part of life in this fallen world. The only Christians who don’t face trial, even great trials, are those who suddenly die young. It is an evil doctrine that says “Because I am a Christian, I will not ever have to suffer.” That is not a doctrine from the Bible. Christ never said that. Paul never said that. None of the other thirty-nine authors that the Holy Spirit inspired to write Scripture ever said that. The only one who says that is satan and anyone he tricks into preaching his false doctrine of prosperity. It is an evil lie.



The truth is that even Christ had to suffer. Jesus Christ was born perfect and never sinned, but to be prepared for what God had sent him to do, he had to suffer. Luke 24:26 says it was “necessary.” Hebrews 2:18 says that Christ “suffered” when he was tempted. Hebrews 5:8-9 says, “Son though he was, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him.”

If Christ suffered, why would we not, and for the same reason? Peter said that we are in the furnace of affliction to be purified (1 Pt 1:7). God is our good Father, and a good Father disciplines his children whom he loves (Pr 3:12). If you are not facing trial, you will. Accept it and walk through it faithfully, trusting God and let it do its good work in you.





Breaking Down the Key Parts of James 1:12

#1 “Blessed is the one…”
Many Christian’s default mode is to see their trial as a curse. Nothing could be further from the truth. Their curse has fallen on Christ, and he has paid the price of it on the cross. There is no more curse. On the contrary; trial for the Christian, especially when not brought about by our own actions, is a blessing from God with great purpose.

#2 “…who perseveres under trial because, having stood the test,”
Trial itself will not offer us anything but misery and a deposit of hell (1 Pt 4:17) if we do not persevere under it. If we melt under trial, then we are like the dross that the trial is meant to cleanse from us. If we undergo fire, and there is nothing left, then there was nothing good to begin with. But if we stand up under the trial and allow God to burn off what is not of him, we will be purified by it.



#3 “that person will receive the crown of life…”
“The crown of life” seems most likely to be another term for abundant life, eternal life, and heavenly reward. Some make distinctions between different crowns listed in Scripture, but it seems to generally mean eternal reward.

#4 “…that the Lord has promised to those who love him.”
Jesus said that the greatest commandment is to “Love the Lord your God with all your heart and with all your soul and with all your mind” (Mt 22:37). He said that the whole law is summed up in this one command, especially combined with loving your neighbor as yourself. Indeed, can any sin be committed without first breaking this Great Commandment? For those who love the Lord, there is the promise of the “crown of life.”

What Does James 1:12 Mean? ►

Blessed is a man who endures trials, because when he passes the test he will receive the crown of life that He has promised to those who love Him.

James 1:12(HCSB)

Verse Thoughts

It is trials and tribulation in the life of a Christian that refines our trust in God and increases our dependence upon the Lord. The personal difficulties and dangers that we face in our everyday life, and our reaction to the distresses and despair of others is often the determining factor – of whether we hold fast to what we believe of Christ’s sufficient strength.. OR, whether we allow seeds of doubt to darken our hearts to the goodness of God.. and so become tossed to and fro in a sea of uncertainty. But blessed is the man who endures such trials and tribulations, in the power of His might.. because when he passes the test he will receive the crown of life, which God has promised to all who love Him.

We have a vicious enemy that is seeking to shipwreck our faith in the goodness of God.. and his strategy is to plant seeds of doubt in the mind of all believers, so that their life is not fruitful, nor honouring to the Lord Who bought them. But the trials and tribulations that are designed by the enemy to unsteady our faith, can be used as the catalyst to strengthen our trust in God – if we will but persevere in His sufficient strength.. for this brings honour to our Father in heaven, and an eternal reward for those that patiently endure.

We do not have the capacity to stand firm in this evil day in our own strength, but Christ has promised that His grace is sufficient. And when we do hold fast to the precious promises of God and remain anchored to the truth of His holy Word, we will not be tossed about like a frothy wave in a sea of doubt.. but will be anchored to the truth of His sufficient grace.

No matter what the status of a believer is – whether rich or poor, it is imperative that we are rooted and grounded in Christ and not reliant on our own sufficiency and strength. The one that is rich should never trust in his riches but trust in the Lord with all his heart and not rely on his own bank-balance, influence; education or position to hold him steady. Similarly the poor man must never lose sight of the truth that God had given us everything we need for life and godliness and that IN Christ we have been blessed with every spiritual blessing – for greater is He that is in us than he that is in the world.

The difficulties we face in life can trip us up and tempt us into doubt and despair.. but blessed is the man who endures these trials and tribulations.. because when he has passed the test he will receive the magnificent crown of life, which the Lord our God has promised to all who love him. Let us praise God for His goodness and grace and seek to stand firm in Christ and hold fast to the promises of God – for our eternal benefit and to His greater glory.

Source: https://dailyverse.knowing-jesus.com/james-1-12

Source: https://dailyverse.knowing-jesus.com/james-1-12

James Chapter 1

James 1 – A Living Faith in Trials and Temptations

A. Trials and wisdom.

1. (1) A Greeting from James.

James, a bondservant of God and of the Lord Jesus Christ,
To the twelve tribes which are scattered abroad: Greetings.

a. James: There are several men named James mentioned in the New Testament, but reliable tradition assigns this book to the one called James the Just, the half-brother of Jesus (Matthew 13:55) and the brother of Jude (Jude 1), who led the church in Jerusalem (Acts 15:13).

i. Other men mentioned in the Bible named James include:

· James, brother of John and son of Zebedee, the first apostle martyred and also known as James the Less (Matthew 10:2, Mark 15:40, Acts 12:2).

· James the son of Alphaeus, another of the twelve disciples (Matthew 10:3).

· James, the father of the “other” apostle Judas (Luke 6:16).

ii. Yet the writer of this letter is the same James who received a special resurrection appearance of Jesus (1 Corinthians 15:7). This was probably the cause of his conversion, because up to that time the brothers of Jesus seemed unsupportive of His message and mission (John 7:5).

iii. When he did follow Jesus, he followed with great devotion. An early history of the church says that James was such a man of prayer that his knees had large and thick calluses, making them look like the knees of a camel. It also says that James was martyred in Jerusalem by being pushed from a high point of the temple. Yet the fall did not kill him, and on the ground he was beaten to death, even as he prayed for his attackers.

b. A bondservant of God and of the Lord Jesus Christ: Knowing that this James was the half-brother of Jesus makes his self-introduction all the more significant. He did not proclaim himself “the brother of Jesus” but only a bondservant of God and of the Lord Jesus Christ. Jesus was more than James’ brother; more importantly, Jesus was his Lord.

i. Bondservant is an important word. It translates the ancient Greek word doulos, and is probably better simply translated as slave. “A slave, a bondservant, one who is in a permanent relation of servitude to another… Among the Greeks, with their strong sense of personal freedom, the term carried a degrading connotation.” (Hiebert)

ii. Lord is also an important word. It translates the ancient Greek word kurios. It simply meant the master of a doulos, and in the context it means that James considered Jesus God. “Hellenistic Jews used Kurios as a name for God; the non-use of the article gains in significance when it is remembered that o Kurios, ‘Dominus,’ was a title given to the early Roman Emperors in order to express their deity.” (Oesterley in Expositor’s)

c. To the twelve tribes: What James meant by this reference to the twelve tribes is difficult to understand. The question is whether James wrote a letter to only Christians from a Jewish background or to all Christians. Certainly this letter applies to all Christians; yet James probably wrote his letter before Gentiles were brought into the church, or at least before Gentile Christians appeared in any significant number.

i. The twelve tribes is a Jewish figure of speech that sometimes referred to the Jewish people as a whole (Matthew 19:28). Paul referred to our twelve tribes in his speech before King Agrippa (Acts 26:7). The concept of the “twelve tribes” among the Jewish people was still strong, even though they had not lived in their tribal allotments for centuries.

ii. In Galatians 2:8-9 Paul described some of the first-century apostles as the apostleship to the circumcised; that is to say they had their ministry mainly to the lost sheep of Israel, even as Jesus mentioned in Matthew 10:6 and 15:24. In the same context Paul mentioned this same James, so it is fair to also regard him as one having the apostleship to the circumcised.

iii. Which are scattered abroad: At this time, the Jewish people were scattered all over the world and there was a Christian presence among most Jewish communities throughout the world. Regarding the extent of the dispersion, Josephus wrote: “There is no city, no tribe, whether Greek or barbarian, in which Jewish law and Jewish customs have not taken root.” (Cited in Barclay)

iv. Since this was written for the body of Christians as it existed at that time, this is also a letter for us today. Some think the book of James isn’t important for Christians, and some quote Martin Luther’s famous estimation of James as “a letter full of straw.” But Luther’s remark should be understood in its context. He was sometimes frustrated because those who wanted to promote salvation by works quoted certain verses from James against him. His intention was to observe that there was little or nothing in James that preached the gospel of justification by faith alone. In another place Luther wrote regarding James, “I think highly of the epistle of James, and regard it as valuable… It does not expound human doctrines, but lays much emphasis on God’s law.” (Cited in Barclay)

v. Martin Luther knew and taught exactly what the book of James teaches. The following is from his preface to Romans regarding saving faith: O it is a living, busy active mighty thing, this faith. It is impossible for it not to be doing good things incessantly. It does not ask whether good works are to be done, but before the question is asked, it has already done this, and is constantly doing them. Whoever does not do such works, however, is an unbeliever. He gropes and looks around for faith and good works, but knows neither what faith is nor what good works are. Yet he talks and talks, with many words, about faith and good works. (Cited in Moo)

vi. In many ways, we listen to the book of James because it echoes the teaching of Jesus. There are at least fifteen allusions to the Sermon on the Mount in James. A man who knew the teaching of Jesus and took it seriously wrote this letter.

d. Greetings: The salutation Greetings was the customary Greek way of opening a letter. Paul never used it; he preferred to salute his readers with the words grace and peace. Here James used this more customary salutation.

2. (2-4) Patient endurance in trials.

My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing.

a. Count it all joy when you fall into various trials: James regarded trials as inevitable. He said when, not if you fall into various trials. At the same time trials are occasions for joy, not discouraged resignation. We can count it all joy in the midst of trials because they are used to produce patience.

i. Moffatt translated James 1:2 as, Greet it as pure joy, pointing out a play on word between the Greetings at the end of James 1:1, and a similar word used to start James 1:2. It is “an attempt to bring out the play on words in the original, where the courteous chairein (greeting) is echoed by charan (joy).”

ii. The older King James Version says, when ye fall into divers temptations; but the rendering trials in the New King James Version is preferred. The word translated trials “signifies affliction, persecution, or trial of any kind; and in this sense it is used here, not intending diabolic suggestion, or what is generally understood by the word temptation.” (Clarke)

iii. When you fall into: “Not go in step by step, but are precipitated, plunged… When ye are so surrounded that there is no escaping them, being distressed, as David was, Psalm 116:3.” (Trapp)

iv. Patience is the ancient Greek word hupomone. This word does not describe a passive waiting but an active endurance. It isn’t so much the quality that helps you sit quietly in the doctor’s waiting room, as it is the quality that helps you finish a marathon.

v. The ancient Greek word hupomone comes from hupo (under) and meno (to stay, abide, remain). At its root, it means to remain under. It has the picture of someone under a heavy load and choosing to stay there instead of trying to escape. The philosopher Philo called hupomone “the queen of virtues.” (Cited in Hiebert) The Greek commentator Oesterley said this word patience described “the frame of mind which endures.”

b. Knowing that the testing of your faith produces patience: Faith is tested through trials, not produced by trials. Trials reveal what faith we do have; not because God doesn’t know how much faith we have, but so that our faith will be evident to ourselves and to those around us.

i. We notice that it is faith that is tested, and it shows that faith is important and precious – because only precious things are tested so thoroughly. “Faith is as vital to salvation as the heart is vital to the body: hence the javelins of the enemy are mainly aimed at this essential grace.” (Spurgeon)

ii. If trials do not produce faith, what does? Romans 10:17 tells us: So then faith comes by hearing, and hearing by the word of God. Supernaturally, faith is built in us as we hear, understand, and trust in God’s word.

iii. James did not want anyone to think that God sends trials to break down or destroy our faith; therefore, he will come back to this point in James 1:13-18.

c. Produces patience: Trials don’t produce faith, but when trials are received with faith, it produces patience. Yet patience is not inevitably produced in times of trial. If difficulties are received in unbelief and grumbling, trials can produce bitterness and discouragement. This is why James exhorted us to count it all joy. Counting it all joy is faith’s response to a time of trial.

i. “It is occasionally asserted that James asks his readers to enjoy their trials… He did not say that they must feel it all joy, or that trials are all joy.” (Hiebert)

d. But let patience have its perfect work, that you may be perfect and complete, lacking nothing: The work of patient endurance comes slowly and must be allowed to have full bloom. Patient endurance is a mark of the person who is perfect and complete, lacking nothing.

i. “Patience must not be an inch shorter than the affliction. If the bridge reach but half-way over the brook, we shall have but ill-favoured passage. It is the devil’s desire to set us on a hurry.” (Trapp)

ii. “These expressions in their present application are by some thought to be borrowed from the Grecian games: the man was perfect, who in any of the athletic exercises had got the victory; he was entire, having everything complete, who had the victory in the pentathlon, in each of the five exercises.” (Clarke)

iii. Others think that the terms come from the world of sacrifice, where only a potential sacrificial animal that was judged to be perfect and complete, lacking nothing was fit to offer God. It meant that the animal had been tested and approved.

iv. “The natural tendency of trouble is not to sanctify, but to induce sin. A man is very apt to become unbelieving under affliction: that is a sin. He is apt to murmur against God under it: that is a sin. He is apt to put forth his hand to some ill way of escaping from his difficulty: and that would be sin. Hence we are taught to pray, ‘Lead us not into temptation; because trial has in itself a measure of temptation’; and if it were not neutralized by abundant grace it would bear us towards sin.” (Spurgeon)

v. Yet, trials can prove a wonderful work of God in us. “I have looked back to times of trial with a kind of longing, not to have them return, but to feel the strength of God as I have felt it then, to feel the power of faith, as I have felt it then, to hang upon God’s powerful arm as I hung upon it then, and to see God at work as I saw him then.” (Spurgeon)

3. (5-8) How to receive the wisdom you need from God.

If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.

a. If any of you lacks wisdom: Trials bring a necessary season to seek wisdom from God. We often don’t know we need wisdom until our time of difficulty. Once in a time of trial, we need to know if a particular trial is something God wants us to eliminate by faith or persevere in by faith. This requires wisdom.

i. In trials, we need wisdom a lot more than we need knowledge. Knowledge is raw information but wisdom knows how to use it. Someone once said that knowledge is the ability to take things apart, but wisdom is the ability to put things together.

b. Let him ask of God: To receive wisdom, we simply ask of God – who gives wisdom generously (liberally), and without despising our request (without reproach).

i. “We are all so ready to go to books, to go to men, to go to ceremonies, to anything except to God… Consequently, the text does not say, ‘Let him ask books,’ nor ‘ask priests,’ but, ‘let him ask of God.’” (Spurgeon)

ii. God does indeed give liberally. “He gives according to his excellent greatness; as Alexander the Great gave a poor man a city; and when he modestly refused it as too great for him, Alexander answered, Non quaero quid te accipere deceat, sed quid me dare, The business is not what thou are fit to receive, but what it becometh me to give.” (Trapp)

iii. Without reproach: “This is added, lest any one should fear to come too often to God… for he is ready ever to add new blessings to former ones, without any end or limitation.” (Calvin) Knowing God’s generosity – that He never despises or resents us for asking for wisdom – should encourage us to ask Him often. We understand that He is the God of the open hand, not the God of the clenched fist.

iv. When we want wisdom, the place to begin and end is the Bible. True wisdom will always be consistent with God’s word.

v. The language here implies humility in coming to God. “It does not say, ‘Let him buy of God, let him demand of God, let him earn from God.’ Oh! No – ‘let him ask of God.’ It is the beggar’s word. The beggar asks an alms. You are to ask as the beggar asks of you in the street, and God will give to you far more liberally than you give to the poor. You must confess that you have no merit of your own.” (Spurgeon)

c. But let him ask in faith: Our request for wisdom must be made like any other request – in faith, without doubting God’s ability or desire to give us His wisdom.

i. We notice that not only must one come in faith, but one must also ask in faith; and this is where the prayers of many people fail. “You know, dear friends, that there is a way of praying in which you ask for nothing, and get it.” (Spurgeon)

d. With no doubting… let not that man suppose that he will receive anything from the Lord: The one who doubts and lacks faith should not expect to receive anything from the Lord. This lack of faith and trust in God also shows that we have no foundation, being unstable in all our ways.

i. Like a wave of the sea driven and tossed by the wind: “The man who is not thoroughly persuaded that if he ask of God he shall receive, resembles a wave of the sea; he is in a state of continual agitation; driven by the wind, and tossed: now rising by hope, then sinking by despair.” (Clarke)

ii. A wave of the sea is a fitting description of one who is hindered by unbelief and unnecessary doubts.

· A wave of the sea is without rest, and so is the doubter.

· A wave of the sea is unstable, and so is the doubter.

· A wave of the sea is driven by the winds, and so is the doubter.

· A wave of the sea is capable of great destruction, and so is the doubter.

e. A double-minded man, unstable in all his ways: To ask God but to ask Him in a doubting way, shows that we are double-minded. If we had no faith, we would never ask at all. If we had no unbelief, we would have no doubting. To be in the middle ground between faith and unbelief is to be double-minded.

i. According to Hiebert, double-minded is literally two-souled. “The man of two souls, who has one for the earth, and another for heaven: who wishes to secure both worlds; he will not give up earth, and he is loath to let heaven go.” (Clarke)

ii. The man who said to Jesus, “Lord, I believe; help my unbelief!” (Mark 9:24) was not double-minded. He wanted to believe, and declared his belief. His faith was weak, but it wasn’t tinged with a double-minded doubt.

iii. “Do you believe that God can give you wisdom, and that he will do so if you ask him? Then, go at once to him, and say, ‘Lord, this is what I need.’ Specify your wants, state your exact condition, lay the whole case before God with as much orderliness as if you were telling your story to an intelligent friend who was willing to hear it, and prepared to help you; and then say, ‘Lord, this is specifically what I think I want; and I ask this of thee believing that thou canst give it to me.’” (Spurgeon)

4. (9-11) Encouragement for those affected by trials.

Let the lowly brother glory in his exaltation, but the rich in his humiliation, because as a flower of the field he will pass away. For no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits.

a. Let the lowly brother glory in his exaltation: As much as it is appropriate for the lowly to rejoice when they are lifted up by God, so it is appropriate (but far more difficult) for the high (the rich) to rejoice when they are brought to humiliation by trials.

i. “As the poor brother forgets all his earthly poverty, so the rich brother forgets all his earthly riches. By faith in Christ the two are equals.” (Hiebert, citing Lenski)

ii. Though we can understand the relative poverty and riches as trials or tests of a living faith that a Christian may deal with, it nonetheless seems that James has made a sudden shift in his subject, from trials and wisdom to riches and humility. In some ways, the Book of James is like the Book of Proverbs or other Old Testament wisdom literature, and it can jump from topic to topic and back again to a previous topic.

b. Because as a flower of the field he will pass away: Trials serve to remind the rich and the high that though they are comfortable in this life, it is still only this life, which fades as the grass grows brown and the flowers fade away.

i. In the land of Israel there are many kinds of beautiful flowers that spring to life when the rains come, but they last for only a short time before withering away. On the scale of eternity, this is how quickly the rich man also will fade away in his pursuits.

ii. The riches of this world will certainly fade away – but James says that the rich man also will fade away. If we put our life and our identity into things that fade away, we will fade away also. How much better to put our life and our identity into things that will never fade! If a man is only rich in this world, when he dies, he leaves his riches. But if a man is rich before God, when he dies, he goesto his riches.

B. Living for the Lord in times of temptation.

1. (12) A blessing for those who endure temptation.

Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.

a. Blessed is the man: This sounds like one of Jesus’ Beatitudes from the Sermon on the Mount (Matthew 5:1-12). In those great statements of blessing, Jesus did not tell us the only ways we can be blessed. Here we learn we can be blessed as we endure temptation.

i. It does not say, “Blessed is the man who is never tempted.” Nor does it say, “Blessed is the man who finds all temptation easy to conquer.” Instead the promise of blessedness is given to the one who endures temptation. There is a special gift of blessedness from God to the one who can say “no” to temptation, thereby saying “yes” to God.

b. For when he has been approved: Here James states the purpose of God in allowing temptation. The purpose is to approve us; that through the testing we would be revealed as genuine and strong in our faith.

c. Who endures temptation: Temptation is one of the various trials (James 1:2) we face. As we persevere through temptation, we are approved, and will be rewarded as the work of God in us is evident through our resistance of temptation.

d. The crown of life which the Lord has promised: James reminds us that it really is worth it to endure under the temptations we face. Our steadfastness will be rewarded as we demonstrate our love for Jesus (to those who love Him) by resisting temptation.

i. “There is a crown for me… Then will I gird up my loins and quicken my pace, since the crown is so sure to those who run with patience.” (Spurgeon)

e. To those who love Him: This describes the motive for resisting temptation, because of our love for God. The passions of sinful temptation can only really be overcome by a greater passion, and that is a passion for the honor and glory and relationship with God.

i. Some resist temptation because of the fear of man. The thief suddenly becomes honest when he sees a policeman. The man or woman controls their lusts because they couldn’t bear to be found out and thus embarrassed. Others resist the temptation to one sin because of the power of another sin. The greedy miser gives up partying because he doesn’t want to spend the money. But the best motive for resisting temptation is to love Him; to love Him with greater power and greater passion than your love for the sin.

ii. “So that those who endure temptation rightly, endure it because they love God. They say to themselves, ‘How can I do this great wickedness, and sin against God?’ They cannot fall into sin because it would grieve him who loves them so well, and whom they love with all their hearts.” (Spurgeon)

2. (13-16) How temptation comes and works.

Let no one say when he is tempted, “I am tempted by God”; for God cannot be tempted by evil, nor does He Himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death. Do not be deceived, my beloved brethren.

a. Let no one say when he is tempted, “I am tempted by God”: Temptation does not come from God. Though He allows it, He Himself does not entice us to evil, though God may test our faith without a solicitation to evil (nor does He Himself tempt anyone).

i. James knew that most people have an evil tendency to blame God when they find themselves in trials. Yet by His very nature, God is unable to either be tempted (in the sense we are tempted, as James will explain), nor does He Himself tempt anyone.

ii. “He shows the great cause of sin; that lust hath a greater hand in it than either the devil or his instruments, who cannot make us sin without ourselves: they sometimes tempt, and do not prevail.” (Poole)

iii. God sometimes allows great tests to come to His people, even some who might be thought of as His favorites. We think of the hard command He gave to Abraham (Genesis 22:1), and the affliction He allowed to come to Job (Job 1-2). Other times He may send tests as a form of judgment upon those who have rejected Him, such as sending a spirit to bring deception (1 Kings 22:19-23) or departing from a man and refusing to answer him (1 Samuel 28:15-16). Yet in no case does God entice a person to evil.

iv. “Satan tempts: God tries. But the same trial may be both a temptation and a trial; and it may be a trial from God’s side, and a temptation from Satan’s side, just as Job suffered from Satan, and it was a temptation; but he also suffered from God through Satan, and so it was a trial to him.” (Spurgeon)

b. Each one is tempted when he is drawn away by his own desires and enticed: God doesn’t tempt us. Instead, temptation comes when we are drawn away by our own fleshly desires and enticed – with the world and the devil providing the enticement.

i. Drawn away: “It is either a metaphor taken from a fish enticed by a bait, and drawn after it, or rather from a harlot drawing a young man out of the right way, and alluring him with the bait of pleasure to commit folly with her.” (Poole)

ii. Satan certainly tempts us, but the only reason temptation has a hook in us is because of our own fallen nature, which corrupts our God-given desires. We often give Satan too much credit for his tempting powers and fail to recognize that we are drawn away by our own desires. Some people practically beg Satan to tempt them.

iii. Some who like to emphasize the sovereignty of God say that God is responsible for all things. Yet God is never responsible for man’s sin. In his commentary on this text, John Calvin himself wrote, “When Scripture ascribes blindness or hardness of heart to God, it does not assign to him the beginning of the blindness, nor does it make him the author of sin, so as to ascribe to him the blame.” Calvin also wrote, “Scripture asserts that the reprobate are delivered up to depraved lusts; but is it because the Lord depraves or corrupts their hearts? By no means; for their hearts are subjected to depraved lusts, because they are already corrupt and vicious.”

c. When desire has conceived, it gives birth to sin: Springing forth from corrupt desire is sin. Springing forth from sin is death. This progression to death is an inevitable result that Satan always tries to hide from us, but we should never be deceived about.

i. “James represents men’s lust as a harlot, which entices their understanding and will into its impure embraces, and from that conjunction conceives sin. Sin, being brought forth, immediately acts, and is nourished by frequent repetition, until at length it gains such strength that in its turn it begets death. This is the true genealogy of sin and death.” (Clarke)

d. Do not be deceived, my beloved brethren: Satan’s great strategy in temptation is to convince us that the pursuit of our corrupt desires will somehow produce life and goodness for us. If we remember that Satan only comes to steal, and to kill, and to destroy (John 10:10), then we can more effectively resist the deceptions of temptation.

3. (17-18) God’s goodness stands in contrast to the temptations we face.

Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning. Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures.

a. Every good gift and every perfect gift is from above: We expect no true goodness from our own fallen natures and from those who would entice us. But every good and every perfect gift comes from God the Father in heaven.

i. Of course, the ultimate goodness of any gift must be measured on an eternal scale. Something that may seem to be only good (such as winning money in a lottery) may in fact be turned to our destruction.

b. With whom there is no variation or shadow of turning: God’s goodness is constant. There is no variation with Him. Instead of shadows, God is the Father of lights.

i. According to Hiebert, the ancient Greek is actually “the Father of the lights.” The specific lights are the celestial bodies that light up the sky, both day and night. The sun and stars never stop giving light, even when we can’t see them. Even so, there is never a shadow with God. When night comes, the darkness isn’t the fault of the sun; it shines as brightly as before. Instead, the earth has turned from the sun and darkness comes.

ii. This means that God never changes. Among modern theologians, there are some that are taken with something called process theology, which says that God is “maturing” and “growing” and “in process” Himself. Yet the Bible says that there is no variation or shadow of turning with God.

c. Of His own will He brought us forth by the word of truth: James understood that the gift of salvation was given by God, and not earned by the work or obedience of man. It is of His own will that He brought us forth for salvation.

i. He brought us forth: “The word properly signifies, He did the office of a mother to us, the bringing us into the light of life.” (Trapp)

ii. “Now mostly, men who are generous need to have their generosity excited. They will need to be waited upon; appeals must be laid before them; they must sometimes be pressed; an example must lead them on. But ‘of his own will’ God did to us all that has been done, without any incentive or prompting, moved only by himself, because he delighteth in mercy; because his name and his nature are love because evermore, like the sun, it is natural to him to distribute the beams of his eternal grace.” (Spurgeon)

d. That we might be a kind of firstfruits of His creatures: We can see God’s goodness in our salvation, as He initiated our salvation of His own will and brought us forth to spiritual life by His word of truth, that we might be to His glory as firstfruits of His harvest.

i. In the previous verses James told us what the lust of man brings forth: sin and death. Here he tells us what the will of the good God brings: salvation to us, as a kind of firstfruits of His creatures.

ii. James may refer to his own generation of believers when he calls them firstfruits, especially as being mainly written to Christians from a Jewish background. The fact that these Christians from a Jewish background are firstfruits (Deuteronomy 26:1-4) shows that James expected a subsequent and greater harvest of Christians from a Gentile background.

iii. Some have speculated on the idea of firstfruits of His creatures even more (perhaps too far), saying that James had in mind a wider redemption among unknown creatures of God, of which we are the firstfruits of that wider redemption.

4. (19-20) Standing firm against unrighteous anger.

So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; for the wrath of man does not produce the righteousness of God.

a. Let every man be swift to hear, slow to speak, slow to wrath: We can learn to be slow to wrath by first learning to be swift to hear and slow to speak. Much of our anger and wrath comes from being self-centered and not others-centered. Swift to hear is a way to be others-centered. Slow to speak is a way to be others-centered.

i. “But hath not Nature taught us the same that the apostle here doth, by giving us two ears, and those open; and but one tongue, and that hedged in with teeth and lips?” (Trapp)

b. Slow to wrath; for the wrath of man does not produce the righteousness of God: In light of the nature of temptation and the goodness of God, we must take special care to be slow to wrath, because our wrath does not accomplish the righteousness of God. Our wrath almost always simply defends or promotes our own agenda.

5. (21) Standing firm against the lusts of the flesh.

Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls.

a. All filthiness and overflow of wickedness: This has in mind an impure manner of living. In light of the nature of temptation and the goodness of God, we are to lay aside all impurity, putting them far from us.

i. All filthiness: “The stinking filth of a pestilent ulcer. Sin is the devil’s vomit, the soul’s excrement, the superfluity or garbage of naughtiness [wickedness]… as it is here called by an allusion to the garbage of the sacrifices cast into the brook Kedron, that is, the town-ditch.” (Trapp)

ii. The older King James Version translates the phrase overflow of wickedness as superfluity of naughtiness.

b. Receive with meekness the implanted word: In contrast to an impure manner of living, we should receivethe implanted word of God (doing it with meekness, a teachable heart). This word is able to save us, both in our current situation and eternally. The purity of God’s word can preserve us even in an impure age.

i. “The first thing, then, is receive. That word ‘receive’ is a very instructive gospel word; it is the door through which God’s grace enters to us. We are not saved by working, but by receiving; not by what we give to God, but by what God gives to us, and we receive from him.” (Spurgeon)

ii. Here James alluded to the spiritual power of the word of God. When it is implanted in the human heart, it is able to save your souls. The word of God carries the power of God.

6. (22-25) How to receive the word of God.

But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; for he observes himself, goes away, and immediately forgets what kind of man he was. But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.

a. But be doers of the word, and not hearers only: We must receive God’s word as doers, not merely hearers. To take comfort in the fact you have heard God’s word when you haven’t done it is to deceive yourself.

i. It was common in the ancient world for people to hear a teacher. If you followed the teacher and tried to live what he said, you were called a disciple of that teacher. We may say that Jesus is looking for disciples: doers, not mere hearers.

ii. Jesus used this same point to conclude His great Sermon on the Mount. He said that the one who heard the word without doing it was like a man who built his house on the sand, but the one who heard God’s word and did it was like a man whose house was built on a rock. The one who both heard and did God’s word could withstand the inevitable storms of life and the judgment of eternity (Matthew 7:24-27).

iii. “A teacher or preacher may give an eloquent address on the gospel, or explain ably some O.T. prophecy about Christ, but when the sermon is done, it is not done; something remains to be done by the hearers in life, and if they content themselves with sentimental admiration or with enjoying the emotional or mental treat, they need not imagine that this is religion.” (Moffatt)

iv. “I fear we have many such in all congregations; admiring hearers, affectionate hearers, attached hearers, but all the while unblest hearers, because they are not doers of the word.” (Spurgeon)

v. “You know the old story; I am half ashamed to repeat it again, but it is so pat to the point. When Donald came out of kirk sooner than usual, Sandy said to him, ‘What, Donald, is the sermon all done?’ ‘No,’ said Donald, ‘it is all said, but it is not begun to be done yet.’” (Spurgeon)

b. He is like a man observing his natural face in a mirror; for he observes himself, goes away, and immediately forgets what kind of man he was: The person who only hears God’s word without doing it has the same sense and stability as a man who looks into a mirror and immediately forgets what he saw. The information he received did not do any good in his life.

i. Observing his natural face: The ancient Greek word translated observing has the idea of a careful scrutiny. By application, James had in mind people who give a careful scrutiny of God’s word; they may be regarded as Bible experts but it still doesn’t result in doing.

ii. “The glass of the Word is not like our ordinary looking-glass, which merely shows us our external features; but, according to the Greek of our text, the man sees in it ‘the face of his birth’; that is, the face of his nature. He that reads and hears the Word may see not only his actions there, but his motives, his desires, his inward condition.” (Spurgeon)

iii. Understanding this power of the Word of God, the preacher is responsible for working hard to not hinder this power. “Certain preachers dream that it is their business to paint pretty pictures: but it is not so. We are not to design and sketch, but simply to give the reflection of truth. We are to hold up the mirror to nature in a moral and spiritual sense, and let men see themselves therein. We have not even to make the mirror, but only to hold it up. The thoughts of God, and not our own thoughts, are to be set before our hearers’ minds; and these discover a man to himself. The Word of the Lord is a revealer of secrets: it shows a man his life, his thoughts, his heart, his inmost self.” (Spurgeon)

iv. A healthy person looks in the mirror to do something, not just to admire the image. Even so, a healthy Christian looks into God’s Word to do something about it, not just to store up facts that he will not put to use by being a doer of the word.

v. “The doctrines of God, faithfully preached, are such a mirror; he who hears cannot help discovering his own character, and being affected with his own deformity; he sorrows, and purposes amendment; but when the preaching is over, the mirror is removed… he soon forgets what manner of man he was… he reasons himself out of the necessity of repentance and amendment of life, and thus deceives his soul.” (Clarke)

vi. “Get thee God’s law as a glass to toot [to study carefully] in, saith Mr. Bradford; so shalt thou see thy face foul arrayed, and so shamefully saucy, mangy, pocky, and scabbed, that thou canst not but be sorry at the contemplation thereof.” (Trapp)

c. But he who looks into the perfect law of liberty and continues in it… this one will be blessed in what he does: If we study the Word of God intently, and do it (continue in it), then we will be blessed.

i. He who looks into the perfect law of liberty: In the ancient Greek language, the word for looks into spoke of a penetrating examination, so that a person would even bend over to get a better look. Though James stressed doing, he did not neglect studying God’s Word either. We should look into God’s Word.

ii. Adam Clarke points out that the ancient Greek word translated continues is parameinas and has this sense: “Takes time to see and examine the state of his soul, the grace of his God, the extent of his duty, and the height of the promised glory. The metaphor here is taken from those females who spend much time at their glass, in order that they may decorate themselves to the greatest advantage, and not leave one hair, or the smallest ornament, out of its place.”

iii. The perfect law of liberty: This is a wonderful way to describe the Word of God. In the New Covenant, God reveals to us a law, but it is a law of liberty, written on our transformed hearts by the Spirit of God.

iv. “The whole doctrine of Scripture, or especially the gospel, called a law, Romans 3:27, both as it is a rule, and by reason of the power it hath over the heart; and a law of liberty, because it shows the way to the best liberty, freedom from sin, the bondage of the ceremonial law, the rigour of the moral, and from the wrath of God.” (Poole)

7. (26-27) Examples of what it means to be a doer of the Word of God.

If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one’s religion is useless. Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world.

a. If anyone among you thinks he is religious: James just explained that real religion is not shown by hearing the word, but by doing it. One way to do God’s word is to bridle the tongue.

i. Thinks he is religious: The New Testament never uses this ancient Greek word for “religious”in a positive sense (Acts 17:22, 25:19, 26:5; Colossians 2:23). James used it here of someone who is religious, but is not really right with God, and this is evident because he does not bridle his tongue.

b. This one’s religion is useless: Your walk with God is useless if it does not translate into the way you live and the way you treat others. Many are deceived in their own heart regarding the reality of their walk with God.

i. “This seems to reflect upon the hypocritical Jews, whose religion consisted so much in external observances, and keeping themselves from ceremonial defilements, when yet they were sullied with so many moral ones, Matthew 23:23; John 18:28; devoured widows’ houses.” (Poole)

ii. “He does not deny the place of public worship (see James 2:2, 5:14) or of religious observances, but he explains that in God’s sight a pure, unsoiled religion expresses itself in acts of charity and in chastity – the two features of early Christian ethics which impressed the contemporary world.” (Moffatt)

c. Pure and undefiled religion before God: There is a great deal of pure and undefiled religion in the sight of man that is not pure and undefiled religion before God.

d. To visit orphans and widows in their trouble, and to keep oneself unspotted from the world: A real walk with God shows itself in simple, practical ways. It helps the needy and keeps itself unstained by the world’s corruption.

i. “The Biblical Ritualism, the pure external worship, the true embodiment of the inward principles of religion is to visit the fatherless and widows in their affliction, and to keep ourselves unspotted from the world. Charity and purity are the two great garments of Christianity.” (Spurgeon)

ii. “True religion does not merely give something for the relief of the distressed, but it visits them, it takes the oversight of them, it takes them under its care; so episkeptesthai means. It goes to their houses, and speaks to their hearts; it relieves their wants, sympathizes with them in their distresses, instructs them in divine things, and recommends them to God. And all this it does for the Lord’s sake. This is the religion of Christ.” (Clarke)

e. Unspotted from the world: The idea is not that a Christian retreats away from the world; instead they interact with orphans and widows in their trouble and others such in their need. The Christian ideal is not to retreat from the world; they are in the world, they are not of it; and remain unspotted from the world.

i. “I would like to see a Christian, not kept in a glass case away from trial and temptation, but yet covered with an invisible shield, so that, wherever he went, he would be guarded and protected from the evil influences that are in the world in almost every place.” (Spurgeon)

ii. From the book of Genesis, Lot is an example of a man who was spotted by the world. He started living towards Sodom, disregarding the spiritual climate of the area because of the prosperity of the area. Eventually he moved to the wicked city and became a part of the city’s leadership. The end result was that Lot lost everything – and was saved as only by the skin of his teeth.

iii. “There is no book with so lofty an ideal of what life may become when it is yielded to the grace of Christ. A cleansed heart, and an unspotted robe; no sin allowed and permitted in the soul, and no evil habit allowed to dominate and enthrall the life.” (Meyer)

©2018 David Guzik – No distribution beyond personal use without permission

Categories: General Letters New Testament

What does James 1:12 mean?

James echoes the thought begun in verse 2 where he called on believers to categorize hard times as joyful things. Why? Because our faith only grows stronger when tested by trials. Trusting God through our trials pushes us toward the Christ-like maturity of trusting God more, and more deeply, and with greater endurance. That choice to keep trusting God in the midst of the trial brings His blessing. Our circumstances may be hard, but we have His approval. God is on the side of those who trust Him through life’s most difficult moments.

Those who maintain trust in God during hardships will receive “the crown of life.” Bible scholars are divided on exactly what James means by this. This might simply refer to eternal life itself, promised to all Christians who, by definition, love God. However, given the context of Scripture, this is an unlikely meaning. Eternal life is not hinged on our works or faithfulness (Titus 3:5).

A more likely explanation is that this crown is “of life” in the same sense that other crowns are “of gold.” In that case, the reward for perseverance is improved circumstances. That is, the reward James speaks of may be a more abundant life here and now, on this side of eternity, or in heaven, or both. This would match well with Jesus’ own words regarding the effect of faith on our quality of life (John 10:10).

Other scholars would suggest that this mysterious crown is an additional reward, given in eternity, for Christians who refused to stop trusting God even when their trials on earth became difficult. These believers trusted God through their trials instead of turning away. They loved God and continued to obey Him in their hardship. According to this interpretation, He will reward them with this specific crown. Very similar language is used by the apostle John in the book of Revelation when he quotes Jesus making this very promise to those who are “faithful unto death” (Revelation 2:10). Paul and Peter also write about crowns to be given to faithful Christians (1 Corinthians 9:24–27; 1 Peter 5:4; 2 Timothy 4:8).

In any case, this verse makes the connection between our love for God and our ability to remain faithful to Him in hard times. Those who truly love God trust Him, and those who truly trust Him continue to obey even when life gets hard.

Context Summary

James 1:2–18 begins with a challenging command for Christians. We are to classify hard things in their lives as ”joyful,” because those ordeals help us develop a deeper trust in God. Christians who trust God also seek wisdom from Him—and not from ungodly sources. We continue to trust Him through difficult experiences, in part, to receive the crown of life promised to those who don’t stop. We don’t blame Him for our desire to sin, but we do credit Him for every good thing in our lives.

Chapter Summary

How important is it for Christians to trust God? It’s so important, James writes, that we should call our worst moments joyful things, because trials help us trust God more. People who trust God ask Him for wisdom—and then take what He gives. People who trust God make a bigger deal about their rewards in the next life than their wealth in this one. People who trust God don’t blame Him for their desire to sin; they give Him credit for all that is good in their lives. They look into His Word, and they act on what they see there

You’ll never understand why you went through what you went through, until you see the strength, the power, the resilience that it built inside of you. The pain that you’re going through will soon turn into the pain that you conquered through. Keep fighting. STRAIGHT UP! – @trentshelton

VERSE OF THE DAY

1 Peter 2:2-3 (New International Version)

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Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good.

Like newborn babies hungry for milk, you should want the pure teaching that feeds your spirit. With it you can grow up and be saved. You have already tasted the goodness of the Lord. You know the bitterness of Satan you’re body terms the sweetest pure taste of The Lord which is good 1 peter2:2-3

What Does 1 Peter 2:2 Mean? ►

like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation,

1 Peter 2:2(NASB)

Verse Thoughts

When we were born again we were positionally sanctified – positionally set apart unto God, once for all. We were taken out of the old creation in Adam and placed into the new creation in Christ. As new-born babes in Christ we were positioned in Him.. but our position in Him needs to be worked out practically – a practical sanctification that needs to take place in our everyday life and living. Our positional sanctification took place the moment that we were saved, and from that moment onward we were reckoned by God to be as righteous as Christ – however.. practically we are not yet sanctified.

Practically we know that sin works within our members every day of our life, but the ongoing work of the Holy Spirit in the life of a believer is to bring us to practical sanctification. However it is a life-long process which is only completed when we go to be with the Lord – whether through the door of death or at the return of the Lord in the clouds for His saints.

As new-born babes in Christ we are sanctified positionally, but we need to be practically sanctified. We need to grow in grace, and become mature believers in our Christian faith. But practical sanctification does not happen automatically. We have to feed on spiritual food each day and be exercised spiritually in order to grow in grace and to mature in the faith .. and Peter clearly tells us the importance of taking in the right spiritual food to ensure godly growth: as newborn babes, desire the sincere milk of the Word, that ye may grow thereby.

Man cannot live on bread alone but by every word that proceeds from the mouth of God and the Scriptures are the spiritual food that God in His grace has given us for our Christian life and spiritual growth. No matter what chronological age we may be, our desire for the Word of God should be like a hungry, little newborn babe who searches earnestly for his mothers breast.

Positional sanctification means that we are declared righteous, which takes place the moment we are saved by grace through faith in Christ – but practical sanctification is the ongoing work of the Holy Spirit in our life as He conforms us day by day into the image and likeness of Christ – and He does this as we read the Word, study the Word, learn the Word and apply the Word in our everyday lives.

As newborn babes we are required to grow in the faith, and faith comes by hearing and hearing by the Word of God – and so we are to earnestly desire the milk of the Word in order that we may grow spiritually. We are to feed on the word of God day by day.

God has spoken to us in these last days through the Lord Jesus Christ – the incarnate Word of God, and in His grace has left us a written record in the Scriptures – and whether it be Peter, Paul, John or James we are urged to study to show ourselves approved unto God, so that we may grow and mature spiritually. We are to read, mark, learn and inwardly digest the Word of truth, so that we may grow in grace and in a knowledge of the Lord Jesus. We are to rightly divide the word of truth, so that we are not deceived by those that would twist and distort the word of God, which is able to make us wise unto salvation. We are to be doers of the word and not hearers only so that we may apply the important spiritual principles that are contained within its pages and we are to preach the word to others so that lost sinners might hear and believe in Christ to the glory of God.

May we never stop desiring the milk and meat of the Word so that we may grow thereby – may we meditate on the Word of God, trust His Word of truth, believe on His precious promises and look to Jesus day by day in the power of the Holy Spirit of truth – so that we may grow in grace to His praise and glory.

Source: https://dailyverse.knowing-jesus.com/1-peter-2-2

How to Grow in Your Salvation
by Lynette Kittle

“Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your Salvation”—1 Peter 2:2

Many think, once we accept Jesus as our Savior, we’ll just know what is true. However, if we aren’t studying God’s Word and feeding spiritually on His truth, we’re vulnerable to living more by what we feel than what is true, which over time is sure to lead us astray.

Too often we don’t realize if we don’t know the Word of God, even when we are believers, we can be led astray. Knowing what Scripture says helps us to discern if what we are hearing and reading is based on God’s truth or on the enemy’s lies.

Like 1 Peter 2:2 encourages, when it comes to the Word of God, we want to be like newborn babies who crave pure spiritual milk, so that we may grow up in our Salvation.



So what is this pure spiritual milk? Hebrews 5:12 explains how the elementary truths of God’s Word is the milk needed for our lives to grow spiritually and mature, so that we can progress to eating solid foods, which are the deeper truths.

If we don’t feed on Scripture, 1 Corinthians 3:1 describes what stage of spiritual growth we’ll remain in. “Brothers and sisters, I could not address you as people who live by the Spirit but as people who are still worldly—mere infants in Christ.”

So why is it so important to grow spiritually as a Christian? Isn’t it enough to be saved

1 Timothy 4:1, points out the dangers of not growing in our faith. “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons.”

If we don’t grow in our knowledge of God’s Word, we become vulnerable to being deceived and led astray by the evil one. 2 Timothy 4:3, warns of what can happen if we haven’t matured in our faith. “For the time will come when people will not put up with sound doctrine. Instead, to suit their own desire, they will gather around them a great number of teachers to say what their itching ears want to hear.”

So what can we do to make sure we’re progressing in our spiritual growth? 2 Timothy 2:15 urges us to “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth.”

So many Christians become discouraged, feeling like they can’t even read God’s Word on their own, thinking they don’t have the education or capability to understand it. However, Jesus tells us in John 14:26, we can rely on the Holy Spirit to teach us all things.

As well, if we are diligent to read it, we will gain understanding and grow in our Salvation knowing, “For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrew 4:12).

1 Peter Chapter 2

1 Peter 2 – The Glory and the Duty of God’s People

A. Coming to Jesus through His word.

1. (1-3) How to respond to the eternal word of God.

Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babes, desire the pure milk of the word, that you may grow thereby, if indeed you have tasted that the Lord is gracious.

a. Therefore: Peter has just demonstrated the glory and eternal character of God’s word. Now therefore, in light of what God’s word is to us, we should receive the word and receive it with a particular heart.

b. As newborn babes, desire the pure milk of the word: The word desire is strong. In the Septuagint (an ancient Greek translation of the Old Testament) it is used for man’s deepest longing for God: As the deer pants for the water brooks, so pants my soul for You, O God (Psalm 42:1). It speaks of the desire each believer should have for the word of God.

i. Babes… desire: A healthy new baby has an instinctive yearning for its mother’s milk. When things are right, you don’t have to tell it to want the milk.

ii. The failure to either desire or to receive this pure milk of the word is the reason for so many problems in both individual Christian lives and in congregations. “The sickly condition of so many Christians sets forth a lamentable complaint of the food with which they are supplied. To say nothing of strong meat, they do not even get milk. Hence the Church of God too much resembles the wards of a children’s hospital.” (Meyer)

c. That you may grow thereby: The Word of God is necessary for the growth of the Christian. We should all desire the pure milk of the word, even though Paul rebukes the Corinthians for being able to only receive milk (1 Corinthians 3:1-2), the Christian should never get tired of the simple truths of the Gospel simply presented.

i. Who are the newborn babes? In a sense, we all are. “The most advanced among us, in knowledge and attainment, are, in comparison with what they shall be, only as babes.” (Meyer)

ii. “To drink the milk of the Word is to ‘taste’ again and again what he is like, for in the hearing of the Lord’s words believers experience the joy of personal fellowship with the Lord himself.” (Grudem)

d. Laying aside all malice, guile, hypocrisy, envy, and all evil speaking: This described the attitude of heart that receives the word and grows by the word. This is a humble, honest heart, willing to do what the Word of God says.

i. Evil speaking: This ancient Greek word has more the idea of spicy and hurtful gossip than the idea of profane speech.

e. If indeed you have tasted that the Lord is gracious: If we have received from God and have tasted (personally experienced) that the Lord is gracious, then we have great reason and responsibility to receive the word in the enthusiastic way that babies receive their milk.

2. (4-5) Coming to Jesus.

Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.

a. Coming to Him as to a living stone: Peter’s picture here is that God is building a spiritual temple (a spiritual house) using living stones (Christians), those who have come to the ultimate living stone (Jesus).

i. This spiritual house shows that as much as Israel had a temple, Christians also have one. Yet the Christian’s temple is spiritual, and they themselves are the temple.

ii. Jesus is first called the living stone; then we are called living stones. We live because we are connected with Him who is the source of life. “It is in union with him that they live, and answer the end of their regeneration; as stones of a building are of no use but as they occupy their proper places in a building, and rest on the foundation.” (Clarke)

b. Chosen by God and precious: As much as God chose Israel, so the church is also chosen. As much as Israel had a priesthood, so Christians are a holy priesthood. And as much as Israel had sacrifices, so Christians offer up spiritual sacrifices acceptable to God.

i. A holy priesthood: The believer is his own priest before God. He does not need any mediator except his great High Priest, Jesus. “There can no longer be an elite priesthood with claims of special access to God, or special privileges in worship or in fellowship with God.” (Grudem)

ii. Peter’s idea isn’t that God has abandoned Israel or that they have no place in His redemptive plan, but that Christianity is in no way inferior to Judaism.

c. To offer up spiritual sacrifices acceptable to God through Jesus Christ: God does the work of building (being built), but we do the job of offering sacrifices pleasing to Him, as we come to Jesus as who we are – living stones, made by Him.

i. Even a living stone cannot build something great for God as it sits all on its own. What God does in us together is important. He is building something out of us together.

ii. We can only serve as priests as we do it through Jesus Christ. In ourselves, we have no priestly authority, but only in Jesus.

3. (6-8) The glory of the Chief Cornerstone.

Therefore it is also contained in the Scripture,

“Behold, I lay in Zion
A chief cornerstone, elect, precious,
And he who believes on Him will by no means be put to shame.”

Therefore, to you who believe, He is precious; but to those who are disobedient,

“The stone which the builders rejected
Has become the chief cornerstone,”

And

“A stone of stumbling
And a rock of offense.”

They stumble, being disobedient to the word, to which they also were appointed.

a. Behold, I lay in Zion a chief cornerstone: If we are being built into a spiritual house, there is no doubt who our Chief Cornerstone is. Even though men rejected Jesus, He has become the Chief Cornerstone in the work of building the church.

i. Jesus Christ is the cornerstone of Psalm 118, the stumbling stone of Isaiah 8, the foundation stone of Isaiah 28, the supernatural stone of Daniel 2, and the rock that miraculously gave Israel water in the wilderness (1 Corinthians 10:4).

b. Therefore, to you who believe, He is precious: Though this chief cornerstone is rejected by the disobedient and unbelieving, undeniably He is precious to those who believe. One way to know if a person has truly Biblical faith is to see if Jesus is truly precious to them.

i. When Charles Spurgeon was 16 years old, he preached his first sermon in a village cottage to a handful of poor people, and he chose for his text 1 Peter 2:7: “Unto you therefore which believe He is precious.” Spurgeon said that he didn’t think he could have preached on any other Bible passage, “but Christ was precious to my soul and I was in the flush of my youthful love, and I could not be silent when a precious Jesus was the subject.” (Spurgeon)

ii. “Is Jesus precious to your soul? Remember, on your answer to this question depends your condition. You believe, if he is precious to you, but if he is not precious, then you are not believers, and you are condemned already because you believe not on the Son of God.” (Spurgeon)

· Christ is precious intrinsically.

· Christ is precious positively.

· Christ is precious comparatively.

· Christ is precious superlatively.

· Christ is precious suitably to the need of the believer.

iii. This is true; though G. Campbell Morgan preferred the Revised Version translation: For you therefore which believe is the preciousness. “The declaration is not that believers know the preciousness of Christ; it is rather that they share it… The qualities of Christ that create His preciousness, His honour, are placed at the disposal of the believer.”

iv. “The honour is to you who believe; i.e. the honour of being in this building, and of having your souls saved through the blood of the Lamb, and becoming sons and daughters of God Almighty.” (Clarke)

c. The stone which the builders rejected Has become the chief cornerstone: Those who reject the Chief Cornerstone and refuse to build on Him instead stumble over Him. Instead of being their salvation, Jesus becomes to them a rock of offense.

i. Jesus quoted this passage from Psalm 118 in regard to Himself (Matthew 21:42). A chief cornerstone is the starting point of a building; everything is laid out according to its connection to the chief cornerstone. Because it stands at the corner, the same stone is the starting place for two walls.

ii. Thus Jesus set out the course for both Jew and Gentile to be joined together into one glorious house for God. This in itself was a stone of stumbling and a rock of offense for the Jews, who thought that Gentiles should not have equal share with the Jews into God’s great house.

iii. In the thinking of many Jews of that time, God should not have built a new building with both Jew and Gentile. He should have simply renovated the present structure of Judaism (adding Jesus as the Messiah) and invited Gentiles to come into that structure. But God did something different, and it was a stone of stumbling and a rock of offense for many first-century Jews.

iv. Therefore these great titles of 1 Peter 2:9-10 now apply to all believers, Jew and Gentile alike; whereas before they only applied to the Jewish people as God’s covenant people.

d. They stumble, being disobedient to the word, to which they also were appointed: It is appointed that those who are disobedient to the word should stumble over Jesus.

i. When Jesus spoke of Himself as the stone of Psalm 118, He spoke of what those who rejected Him are appointed to: “And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder.” (Matthew 21:44)

4. (9-10) The privileged place of God’s people.

But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.

a. But you are a chosen generation: The things that once exclusively belonged to Israel – their election (chosen), priesthood, and calling are now no longer the property of Israel alone. These are now the property of every Christian, and we have them in a greater and spiritual sense.

i. We are a royal priesthood. The offices of royalty and priesthood were jealously separated in Israel. But Jesus, who is our King and Priest, has brought them together for His people.

b. His own special people: We are special because we belong to God. A museum may be filled with quite ordinary things: hats, canes, shoes, and so forth; but they may be significant because they once belonged to someone famous. God takes ordinary people; and because He works in them, they are special.

i. These same titles were applied to Israel (Exodus 19:5-6, Deuteronomy 4:20, Deuteronomy 7:6, and Isaiah 43:20-21). Now in Jesus we belong to God as His own special people.

ii. “The description of the Church is systematic and exhaustive. It is a race, and this suggests its life principle. It is a priesthood, and so has right of access to God. It is a nation, and so is under His government. It is a possession, and so is actually indwelt by Him.” (Morgan)

c. Who once were not a people but are now the people of God: We once were without these privileges, and were not even a people before God. We had not seen the mercy of God, but now have obtained mercy.

i. In our culture, with its Christian foundations, we don’t easily understand the great sense of privilege and relief that came to Gentiles as they were shared in the New Covenant with the God of Israel. Peter’s message is wonderful: “You didn’t used to belong, but now you belong to God and among God’s people.”

d. That you may proclaim the praises of Him who called you out of darkness into His marvelous light: The purpose for these high privileges is not so we can grow proud, but so that we can proclaim the praises of Him who has done such great things for us.

i. Since it is true that believers have a new life principle (chosen generation), a new access to God (royal priesthood), a new government (holy nation), and a new owner (His own special people), it will affect the way the believer lives life. That effect is described in the following verses.

B. How those who have come to Jesus are to live.

1. (11-12) When we come to Jesus, we are to abstain from fleshly lusts.

Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation.

a. Abstain from fleshly lusts: We can only abstain from fleshly lusts as we live as sojourners and pilgrims, as those who recognize that this world is not their home, and that they have a home and a citizenship in heaven.

b. Which war against the soul: Peter understands that these fleshly lusts… war against the soul. To be a Christian means to fight against the lusts of the flesh, and the battle continues as long as we live in this flesh.

i. It is easy to see how the pursuit of fleshly lusts can destroy our physical body. Just ask the alcoholic dying of liver disease, or ask the sexually immoral person with AIDS or one of the 350,000 people on this earth who contracted a sexually transmitted disease in the last 24 hours. But Peter reminds us that fleshly lusts also war against the soul. Some escape disease in the physical body when they sin, but the disease and death of the inner man is a penalty that no one given over to the flesh escapes.

c. Having your conduct honorable among the Gentiles: This kind of godly living makes our conduct honorable among those who don’t know God yet. Though we can expect that they will speak against you as evildoers, they can still be brought to glorify God by seeing our godly conduct.

i. Christians were falsely accused of great crimes in the early church. Pagans said that at communion Christians ate the flesh and drank the blood of a baby in a cannibalistic ritual. They said that Christian “agape feasts” were wild orgies. They said that Christians were antisocial because they did not participate in society’s immoral entertainment. They said that Christians were atheists because they did not worship idols.

ii. But over time, it was clear that Christians were not immoral people – and it was shown by their lives. “The striking fact of history is that by their lives the Christians actually did defeat the slanders of the heathen. In the early part of the third century Celsus made the most famous and the most systematic attack of all upon the Christians in which he accused them of ignorance and foolishness and superstition and all kinds of things – but never of immorality.” (Barclay)

d. The day of visitation: This is probably a reference to their ultimate meeting with God, either when they go to meet Him or when He comes to meet them. The idea is that the Gentiles might be persuaded to become Christians by seeing the lives of other Christians, and that they would glorify God when they meet Him instead of cowering before His holy judgment.

i. “That the day of visitation means a time in which punishment should be inflicted, is plain from Isaiah 10:3: And what will ye do in the DAY of VISITATION, and in the desolation which shall come from afar? To whom will ye flee for help? And where will ye leave your glory?” (Clarke)

2. (13-17) When we come to Jesus, we are to show proper submission to the government.

Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme, or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good. For this is the will of God, that by doing good you may put to silence the ignorance of foolish men—as free, yet not using liberty as a cloak for vice, but as bondservants of God. Honor all people. Love the brotherhood. Fear God. Honor the king.

a. Therefore submit yourselves to every ordinance of man: As Christians we should be good citizens, submitting to government. This was very different from those zealous Jews in Peter’s day who recognized no king but God and paid taxes to no one except God.

i. Peter wrote this in the days of the Roman Empire, which was not a democracy and no special friend to Christians. Yet he still recognized the legitimate authority of the Roman government.

ii. “The meaning of St. Peter appears to be this: the Jews thought it unlawful to obey any ruler that was not of their own stock; the apostle tells them that they should obey their civil magistrate, let him be of what stock he may, whether Jew or Gentile, and let him exercise the government in whatsoever form.” (Clarke)

b. For the Lord’s sake: This is why we obey the government. Since governments have a rightful authority from God, we are bound to obey them – unless, of course, they order us to do something in contradiction to God’s law. Then, we are commanded to obey God before man (Acts 4:19).

i. “God, as their supreme governor, shows them that it is his will that they should act uprightly and obediently at all times, and thus confound the ignorance of foolish men, who were ready enough to assert that their religion made them bad subjects.” (Clarke)

c. As to those who are sent by him: Peter also insisted that rulers are sent by him; that is, sent by God. Governments are sent by God for the punishment of evildoers and for the recognition of those who do good.

i. God uses governing authorities as a check upon man’s sinful desires and tendencies. Governments are a useful tool in resisting the effects of man’s fallen nature. Based also on what Paul wrote in Romans 13, we can say that the greatest offense government can make is to fail to punish evildoers, or to reward evildoers through corruption.

d. That by doing good you may put to silence the ignorance of foolish men: Peter knew that our conduct is a way to defend the gospel. He knew that those who never read the Bible will read our lives, so it is by doing good that we put to silence the ignorance of foolish men.

e. Yet not using liberty as a cloak for vice, but as bondservants of God: We are warned against taking the liberty we have in Jesus as an excuse for sin. Instead we use our liberty in Jesus to show the kind of love and respect that Peter calls for.

3. (18-20) When we come to Jesus, we are to show proper submission to our employers.

Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh. For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully. For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God.

a. Servants, be submissive to your masters: The command to submit to masters isn’t just to those who work for masters that are good and gentle, but also to those who are harsh. If we must endure hardship because of our Christian standards, it is then commendable before God.

b. For what credit is it if, when you are beaten for your faults, you take it patiently? To be punished for our wrongs is no credit to us. But when we are punished for doing good and endure it patiently, we are complimented before God.

i. “It appears from this that the poor Christians, and especially those who had been converted to Christianity in a state of slavery, were often grievously abused; they were buffeted because they were Christians, and because they would not join with their masters in idolatrous worship.” (Clarke)

ii. “Our case is like that of a criminal who had better bear quietly a sentence for a crime he has not committed, lest by too much outcry he induce investigation into a list of offenses, which are not charged against him, because they are not known.” (Meyer)

4. (21-25) The example of Jesus.

For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps:

“Who committed no sin,
Nor was deceit found in His mouth”;

who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness; by whose stripes you were healed. For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls.

a. Christ also suffered for us, leaving us an example: Jesus is our example as someone who endured punishment unjustly. When He was reviled Jesus did not revile in return, but in His sufferings He committed Himself to the Father.

i. “He suffered, but not on account of any evil he had either done or said. In deed and word he was immaculate, and yet he was exposed to suffering; expect the same, and when it comes bear it in the same spirit.” (Clarke)

ii. “Which hour do you think of the sufferings of the Lord, from Gethsemane to Golgotha, would be most deeply engraved upon the memory of Peter? Surely it would be that space of time in which he was mocked and buffeted in the hall of the high priest, when Peter sat and warmed his hands at the fire, when he saw his Lord abused, and was afraid to own that he was his disciple, and by-and-by became so terrified that, with profane language, he declared ‘I know not the man.’ So long as life lingered, the apostle would remember the meek and quiet bearing of his suffering Lord.” (Spurgeon)

b. Who Himself bore our sins in His own body on the tree: The suffering of Jesus is clearly an example for us; but it is far more than an example. He also bore our sins as sin-bearing substitute, and provided for our healing (by whose stripes you were healed).

i. Peter clearly meant the cross of Jesus when he mentioned the tree (literally wood). Jesus bore our sins in His own body on the wood – the wood of the cross. Peter stated it here both to constantly remind Christians of the great work of Jesus on the cross, and to show them that even as the suffering of Jesus accomplished much, so their own suffering can be used of God.

c. That we, having died to sins, might live for righteousness: Peter reminds us that when Jesus died on the cross, we also died to sins. Our life is permanently changed by our identification with Jesus on the cross, even as the Apostle Paul described in Romans 6.

i. We have died to sins in the sense that our debt of sin and guilt was paid by Jesus’ sacrifice on the cross. When we died to sins with Jesus on the cross, it means that He paid our debts. We do not trouble ourselves over debts that are paid. “He who bore my sins in his own body on the tree, took all my debts and paid them for me, and now I am dead to those debts; they have no power over me. I am dead to my sins; Christ suffered instead of me. I have nothing to do with them. They are gone as much as if they had never been committed.” (Spurgeon)

ii. We have died to sins in the sense that now a greater passion fills our life – a passion for the Lord Jesus Christ that is greater than our previous passion for sin. A miser may be dead to many pleasures and allurements of this world; but he is alive to the love of money. So we should be dead to sin but alive to Jesus.

d. By whose stripes you were healed: Peter quotes Isaiah 53:5, which primarily refers to spiritual healing but also includes physical healing. The provision for our healing (both physically and spiritually) is made by the sufferings (stripes) of Jesus. The physical aspect of our healing is received in part now, but only completely with our resurrection.

i. In context we see that Peter’s main point is that if a master treats us unjustly, we should not fear whatever harm he causes. We can be healed and restored by Jesus’ suffering for us.

e. For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls: If not for Jesus’ patient endurance under the persecution of the ungodly, we would still be going astray. But because of His work for us, we have returned to the Shepherd (pastor) and the Overseer (bishop) of our souls.

©2018 David Guzik – No distribution beyond personal use without permission

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Verse of the Day

for Tuesday, March 20, 2018

Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good.

—1 Peter 2:2-3

Related Topics: Salvation, Lord, Maturity, Wisdom, All Topics…

Thoughts on Today’s Verse…

Salvation is such a precious thing! However, we know something is horribly wrong if a child continues to stay in the same place in his or her growth and maturation. Arrested development in a physical child is the cause of great concern. Hebrews 6 reminds us that is also true in our spiritual lives. God does not want us remaining immature! He wants us to continue to grow. Our Father wants us to crave what is good and what builds us up. So, what are you going to do today to satisfy your spiritual appetite and grow in the Lord?

My Prayer…

Mighty God, thank you for loving me and saving me. I really want to mature in your grace. Bless me today as I seek to pattern holy habits and fill myself spiritually with the things that will help me grow. But Holy God, I know that true growth only comes from you, so I ask you to strengthen me by your Spirit as I pursue your character. In Jesus’ mighty name I pray. Amen.

The Thoughts and Prayer on Today’s Verse are written by Phil Ware. You can email questions or comments to phil@verseoftheday.com.

What Does 1 Peter 2:3 Mean? ►

Surely you have tasted that the Lord is good!

1 Peter 2:3(ISV)

Verse Thoughts

It is David who calls us to “taste and see that the Lord is good,’ and we who have trusted in Christ as Saviour have truly tasted of the goodness of God in our own lives, and have seen in abundance the loving-kindness and forgiveness of our gracious heavenly Father. How blessed is the man who tastes of the goodness of the Lord and takes refuge in Him.

And since we have been born from above and have tasted of the goodness of God.. we are entreated by Peter to live our lives in submission to Him, so that we may grow in grace and increase in spiritual wisdom and knowledge.

And for a whole chapter Peter reminds us of our glorious position in Christ and the privileges that accompany our new life in Him. He reminds us that in Him we have been born again to a living hope and have an inheritance that is kept for us in heaven.

And although we are reminded that we live in a fallen world and that trials and difficulties will accompany our earthly path, he also reminds us that our earthly trials are short-lived and exhorts us to ‘be holy for God is holy’. Peter calls us to rejoice in Christ and His sufficient grace, since we have tasted and seen that the Lord is good – for the word of the Lord endures forever, and we are His people and the sheep of his pasture.

But since we have been partakers of the goodness of God, and since we have been born into a living hope in Christ Jesus we are called to earnestly desire the milk of the Word; to guard against the lust of the flesh and to flee from selfish pride and a carnal life-style. We are not to harbor malice or deceit in our heart and are to refrain from hypocrisy, insincerity, envy and evil speaking. To engage in such behaviour violates our Christian witness and discredits the name of our Lord Jesus Christ.

If as born again believers we have indeed tasted and seen that the Lord is good.. we should be motivated to live as unto the Lord, to thirst after the pure milk of the Word; to abstain for ungodly actions and attitudes and to walk godly in Christ Jesus.

Source: https://dailyverse.knowing-jesus.com/1-peter-2-3

What does 1 Peter 2:3 mean? [⇑ See verse text ⇑]

The previous verse includes a command from God to Christians: crave “pure spiritual milk” as a newborn baby craves milk, so you can grow up in your salvation. This verse concludes that thought by referencing Psalm 34:8. Depending on the translation, the verse either starts with the word “if” or “since.” Some choose “since,” assuming that Peter’s readers had indeed tasted that the Lord is good. Still, the word “if” encourages us to think about our answer to the question.

How have we tasted that the Lord is good? Have we received comfort and confidence in knowing that God has caused us to be born again into a living hope (1 Peter 1:3)? Have we experienced joy in believing in Him (1 Peter 1:8)? Have we found great purpose in the ability to set ourselves aside and give genuine love to each other (1 Peter 1:22)? Peter assumes those things to be true of his readers and of all Christians. Having tasted that the Lord is good should increase our appetite for Him. It should make us even hungrier for the Word of God.

Don’t be confused, though. Peter is not suggesting that we “taste” the circumstances of the moment to see if the Lord is good. He has already written that his readers may be suffering greatly (1 Peter 1:6). In fact, we all suffer. We “taste” the goodness of the Lord in and through our suffering and in His promises that our suffering will end as we continue on with Him forever.

Context Summary

1 Peter 2:1–12 describes the spiritual house God is building. Jesus is the perfect foundation stone God has chosen for the house. Those who trust in Him are also living stones used to build the house. In addition, we individually serve as both the priests and the spiritual sacrifices, our lives offered to the builder. Thus we must live good lives, as strangers in the world preparing to go home to be with our Father, engaged in battle against our desire to sin.

Chapter Context

Peter gets specific about what it means to live as God’s set-apart people. Christ is the foundation stone of the spiritual house God is building. We must engage in battle with our selfishness and desire to sin. This includes submitting to human authorities, no matter how evil or harsh. It means enduring suffering, as Christ did for our sake when He died on the cross. Our role is not to fight a physical war for justice here; we will be going home soon.

VERSE OF THE DAY

Ephesians 6:10-11 (New Living Translation)

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A final word: Be strong in the Lord and in his mighty power. Put on all of God’s armor so that you will be able to stand firm against all strategies of the devil.

To end my letter I tell you, be strong in the Lord and in his great power. Wear the full armor of God. Wear God’s armor so that you can fight against the devil’s clever tricks. Eph 6:10-11

What Does Ephesians 6:10 Mean? ►

Finally, my brethren, be strong in the Lord, and in the power of his might.

Ephesians 6:10(KJV)

Verse Thoughts

In the opening chapters of the epistle to the Ephesians, Paul gives a wonderful overview of our position in Christ and the riches of God’s grace that have been poured out on all who are in Christ Jesus. But as we approach the end of the epistle, he does not want us to forget that despite our heavenly privileges we are living on earth.. and engaged in an ongoing spiritual battle.

As soldiers of Christ we are to arise and be strong in the Lord, and not to rely on ourself. And as members of the family of God, we are to stand firm in the power of HIS might – and not take courage in our own strength.

The Christian has enormous heavenly blessings that are ours in Christ Jesus, but every true believer soon realizes that we are living in a world in which we are engaged in war – not a conflict fought with fleshly weapons, sophisticated technology, cleverly devised battle strategies or procedures of war, but a conflict that is fought in the spiritual realm, and which requires a heavenly power from above – strength that is outside our human capacities – power that only comes from the Lord.

In our own strength we are no match for the evil plots and cruel strategies of the enemy, that old serpent which is called the devil and Satan – but we can be strong in the Lord and in the power of HIS might.

It is only when we are conscious of our weakness, inabilities and ineffectiveness that we look to the Lord for the strength we need – for God has chosen the foolish things of this world to confound the wise; and God has chosen the weak things of the world to confound the mighty. For only when we recognise our weakness and die to self.. will we be strong in the Lord and in the power of HIS might.

Source: https://dailyverse.knowing-jesus.com/ephesians-6-10

EPHESIANS 6:10-11 – THE WHOLE ARMOR: WARRIORS OF THE FAITH

January 29, 2015 by Wayne Hunt 1 0



Leading up to the launch of my book in March of this year, I want to begin sharing some of the wonderful writings I have come across that speak to the “Full Armor of God.” For today and the following four days I will be sharing a five-part devotion from Short Daily Devotions. Please read, enjoy, and feel free to comment on today’s post, “Ephesians 6:10 – The Whole Armor: Warriors of the Faith.”

Ephesians 6:10-11 – The Whole Armor: Warriors Of The Faith

This is post #1 of 5 in the series “Ephesians 6: The Whole Armor”  (http://shortdailydevotions.com/devotions/ephesians-610-11-the-whole-armor-warriors-of-the-faith)

Daily Devotional Bible Verse:

“Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil.”  (Ephesians 6:10-11 ESV)

Jesus is the mighty victor who has defeated all of evil’s hosts; conquering death, the power of sin, and the devil himself. As Christians, our concern is conquering power dwelling within us (Ephesians 3:16; 2 Timothy 1:7), and that inward dwelling should bear heavily on our outward living. Jesus’ prayer for us was to be in the world, amidst danger, but shielded and protected from its source (John 17:15) living victoriously over temptation. Too often, we find ourselves buried in the same habitual sin, with real victory seemingly miles away. The early Church faced the same issues, and just as the Apostle Paul advised them we, too, must put on the whole armor of God.

A soldier, when his enemy is near, doesn’t pick up his shield and leave his helmet on the shelf! He takes up his entire suit when he goes to battle. So must we, as Christians, don the entire suit the Lord has made available to us. He has provided for us a defense against the schemes of the devil and temptation to sin, and has given us strength in our weakness, enabling us to live as warriors for the faith instead of casualties. It is easy to intellectually hold that Christ’s power is greater than our temptation and struggle, but it’s another matter entirely to functionally live out that truth. Put feet to your faith then, as you gear up and put on the whole armor of God.

Study Ephesians 6, and dwell on the armor you often leave on the spiritual shelf.

What does Ephesians 6:11 mean?

Here Paul introduces the armor of God, a famous and often-used metaphor from the Bible. Paul begins with two important qualifiers in this verse. These give a useful perspective on how these various components are meant to function, and why they are important. His admonition to “put on” these pieces is also instructive: Christians have to be deliberate about using these implements.

First, believers must plan to utilize all tools available to them. One or two pieces are not sufficient, especially in light of the second qualification, which are the plans of Satan. Only with every piece of the armor of God can a believer adequately stand against the schemes of the Devil. Just as a Roman soldier could not reasonably enter battle with a partial suit of armor, or with only some of his weapons, a believer will not be as successful in spiritual battle unless every part of God’s armor is included.

Second, Paul calls the Devil’s work against believers “schemes.” This indicates a coordinated plan of attack against believers. It is clear Paul does not have in mind physical violence, but rather a spiritual battle (Ephesians 6:12). Further, the Devil appears to specifically seek to destroy the good work of all believers. Thankfully, his power is no match for the power available through God. However, believers must pray and fully rely on God’s resources to stand firm (Ephesians 6:13) against his attacks. Using the armor of God fully, and completely, is key to surviving this spiritual onslaught.

Also interesting is the fact that these tools are meant to allow Christians to “stand against” the Devil. The verse does not suggest conquering, leading a charge, or other types of offense. While believers are called to speak out against evil (2 Corinthians 10:5), triumph over Satan primarily involves holding a firm defense, and allowing Christ to win the ultimate victory.

Verse 12 will put this battle in graphic terms. At the same time, Paul will make it clear that Christians are engaged in a spiritual war, not an earthly one.

Context Summary

Ephesians 6:10–20 concludes Paul’s practical application of Christianity with a famous series of metaphors. Here, he describes the ”armor of God.” In this passage, Paul uses the allegory of a Roman soldier’s basic equipment to show how the components of Christianity work together as we strive to serve God. The soldier’s tools include a belt, breastplate, shoes, shield, helmet, and sword. In parallel, the Christian’s implements are truth, righteousness, the gospel, faith, salvation, and the Word of God. Christians are also given prayer. Just as a soldier’s equipment is designed for their earthly battle, a Christian’s equipment is meant for spiritual warfare.

Chapter Summary

Paul gives specific instructions to children and fathers, stressing obedience and patience, respectively. He also directs servants to serve with sincerity and good intentions, as if they were working for Christ. Masters are warned not to be harsh: the same God who judges all will not give them preference over those they supervised. All Christians are called on to use the tools given us by God for surviving the attacks of the devil. These are imagined as pieces of a suit of armor. Paul ends this letter in his typical style, with prayer, blessings, and news about his plans.

VERSE OF THE DAY.Jeremiah 17:7-8 (New Living Translation).Share Audio.“But blessed are those who trust in the Lord and have made the Lord their hope and confidence. They are like trees planted along a riverbank, with roots that reach deep into the water. Such trees are not bothered by the heat or worried by long months of drought. Their leaves stay green, and they never stop producing fruit.Those in honor who have put their trust in the spirit of the Lord putting their hopes i him and are confident and faithful and true. They are like trees planted along riverbeds with out spreading of roots that root deep into the water. Such trees are not bothered by the heat or worried by long months of drought. Their leaves stay green, and they never stop producing fruit. They are fruitful and in good strong health well cared for.Jer. 17 Verses 7 to 8.[8] For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.What Does Jeremiah 17:7 Mean? ►.”Blessed is the man who trusts in the LORD And whose trust is the LORD.Jeremiah 17:7(NASB).Verse Thoughts.What tremendous benefits are discovered for the one that trusts the Lord with all their heart and does not lean upon their own understanding. Trusting in the Lord is simply believing what God has said. It is having faith in the incarnate Word of God and trusting all that the Lord has revealed to us in the written Word of God.The man who trusts in the Lord is simply believing Him in all things – believing His Word, trusting His promises, and not allowing himself to be shaken by circumstance, sight, emotions, or feelings. Blessed indeed, is the man that trusts in the Lord. Favoured and fortunate, is the one whose hope is resting in the God of our Salvation.It was Jeremiah who wrote these words. He was acutely aware of the sins of Judah and the unfaithfulness of the people of Israel. He knew that man’s heart is deceitful above all things, and that fallen man can be swept into deep despondency when faith in the Lord fails or falters. He was surrounded by a nation that had fallen into apostasy, and it was in His distress that he sought the Lord for healing and deliverance.At the start of his ministry, Jeremiah had been warned that the people would not listen to his message, and the guilt of the nation stands in stark contrast with the innocence of this solitary prophet of God. It was as He lamented the unbelief of the people, and became distressed by the destructive consequences of their sin, that he was led to reignite his own faith by confessing the truth, “Blessed is the man who trusts in the LORD. and whose hope is the LORD.”.Trusting the Lord is simply believing that the one and only Way God has provided for fallen man to be saved, is through the sacrificial death and glorious resurrection of the Lord Jesus Christ. It is having faith in the unchangeable Truth that God has opened up for us in the Scriptures, and has revealed to us through His only begotten Son. It is accepting, as an unchangeable fact, that the Life which God imparted to us through the Lord Jesus Christ, will save to the uttermost.It pleases the very heart of God when His children depend on Him utterly, believe in His Word, and trust in His Son for Salvation, for without having faith in Who He is and what He had said, it is impossible to please Him. Without faith we are ships without a rudder that are tossed and adrift on the merciless sea of life, for the one who draws near to God must believe that He exists and that He is a rewarder of those who diligently seek Him.Trusting in God and hoping in the Lord is simply believing the reality of all that He has disclosed to us in His Word. It is accepting as fact all that God has revealed to us in the Bible. It is trusting all that has been revealed in Scripture about our great God and Saviour, Jesus Christ.It is believing as fact that Christ has gone to prepare a place for us and loves us with an everlasting love. Christian hope is not a vain, fingers-crossed fantasy, and faith in God is not founded on fiction, but on fact. It is seeing with the unclouded eye-of-faith, all God promises as a certain reality, and accepting as actuality the truth of His Word.Trusting in the Lord and hoping in Him is being certain of the existence of things we cannot see. What glorious joy is realised by the one that trusts implicitly in the Lord and places their eternal hope in Him. Blessed is the man who embraces these two gifts of grace, which abide forever – for faith and hope unlock our understanding of the Father-heart of God’s pure love for all His children.Source: https://dailyverse. knowing-jesus. com/jeremiah-17-7.Source: https://dailyverse. knowing-jesus. com/jeremiah-17-7.What Does Jeremiah 17:8 Mean? ►.”For he will be like a tree planted by the water, That extends its roots by a stream And will not fear when the heat comes; But its leaves will be green, And it will not be anxious in a year of drought Nor cease to yield fruit.Jeremiah 17:8(NASB).Verse Thoughts.Jeremiah was known as the weeping prophet for he not only warned Israel that disobedience towards the Lord would result in their dispersion amongst the nations, but he was also one who warned of Judah’s final downfall and witnessed its devastating destruction – and he wept bitterly, as he watched the Presence of God withdraw from the Temple of the Lord.Nevertheless there is a message of hope, and a promise of restoration in Jeremiah’s challenging message to Judah – a message of hope for all who trust in the Lord Jesus Christ as Saviour – that even when we are faithless He remains faithful, and that when we are weak and fail Him, He remains strong and His love and grace towards us is never changing – great is His faithfulness.Like her sister Israel, Judah had also fallen into deep idolatry, which has resulted in an extended period of Israel’s dispersion among the nations. Trust in man and the worship of idols has its devastating rewards, but faith in the Lord and His precious promises produces the fruit of righteousness.And in the midst of this weeping prophet’s sharp accusations and strong condemnation of the idolatry of Israel, who had turned from their faithful God to idols, we discover a refreshing oasis in the midst of Jeremiah’s condemnatory proclamations. Blessed is the man that puts his trust in the Lord, for he will be like a well-watered tree, who is refreshed and rejuvenated in the streams of living water, refreshment that only flow from our faithful God.The heart is twisted and perverse above all things, and when we view ourselves from our own distorted perspective we are too often led into error. Only the one that rests in the Lord, trusts their lives into His hands, gaining their hope and strength from Him and placing their trust in God alone is able to be like a well-watered tree – that received hope and strength from our Father in heaven.Amidst an avalanche of condemnation against ungodliness and idolatry, both Israel and the Church have received God’s gracious reassurance: Blessed is the man whose delight in the Lord, and who meditates on His law day and night. That person is like a tree planted by streams of living water, which yields its fruit in season and whose leaf does not wither— and whatever they do prospers.Blessed is the one whose confident hope is in the Lord, for he will be like a tree planted by the rivers of living water – that extends its roots into His life-giving streams. That man or woman will not fear when problems and life’s difficulties arise, but will hope in the Lord for strength and deliverance. They will not be anxious in a year of drought nor will they cease to yield fruit, more fruit – much fruit, to the glory of God and to their own eternal benefit.Source: https://dailyverse. knowing-jesus. com/jeremiah-17-8.Jeremiah 17:7-.“Blessed is the man who trusts in the Lord,.whose trust is the Lord.He is like a tree planted by water,.that sends out its roots by the stream,.and does not fear when heat comes,.for its leaves remain green,.and is not anxious in the year of drought,.for it does not cease to bear fruit.”.– Jeremiah 17:7-8.The context of this passage concerns the idolatry in Judah. God’s people were bent to pursue idolatry, it was a sin “engraved on the tablet of their hearts” (17:1) and one that is engraved on all natural hearts. In verses 5-6, we see that anyone who trusts in “not-God”…. those whose hearts turn away from YHWH…. are cursed, that is, they are doomed to destruction and are seeking life from what cannot give life (much like the broken cisterns in Jeremiah 2:13).However, in contrast to the one who turns from the Lord is the one who trusts in Him…that man will be like a tree planted by streams of water. Well, water gives life to trees through the roots, right? So it seems that God Himself gives life to His people through the “roots” of their faith. That’s the picture the Lord is giving us in these verses.And we now know that to truly trust in YHWH necessitates trusting in Jesus Christ, crucified and risen. That is where we supremely see and know the Lord, and the accomplishment of the cross is what enables us to be able to trust in God and find help from Him rather than simply be condemned by Him.I wanted to draw this picture so that, upon first glance, you might just think, “oh, a picture of a tree by a river,” but then upon closer examination you would see that its really an image of a man drinking from / trusting in the person and work of Christ.I use the imagery of drinking to represent faith in the Lord for a few reasons. First, that is what’s implied here in Jeremiah 17. Second, Because in Jeremiah 2:13, God condemns His people for trying to quench the thirst of their soul with idols rather than with Himself, the fountain of living waters. And lastly, because John’s gospel presents faith in Christ as an intimate receiving of all that He is, and receiving from Him the true living water of the Christ-revealing Spirit…….Also, notice that I made Christ’s wounds the “water” from which the man is drinking. There are many reasons for this….. the connection between Christ’s crucifixion and the opening of a fountain of living water for His people are numerous. But perhaps most simply, I chose to make His wounds the water because it is primarily in Christ CRUCIFIED and RISEN that we believe and so are saved….. to make YHWH our trust means to trust in the crucified and risen God…. the wounds are central both to our salvation and to the revelation of who YHWH is, and because of that I made them central to this image.Matthew Henry’s Commentary on Jeremiah 17:7-8.Commentary on Jeremiah 17:5-11.(Read Jeremiah 17:5-11).He who puts confidence in man, shall be like the heath in a desert, a naked tree, a sorry shrub, the product of barren ground, useless and worthless. Those who trust to their own righteousness and strength, and think they can do without Christ, make flesh their arm, and their souls cannot prosper in graces or comforts. Those who make God their Hope, shall flourish like a tree always green, whose leaf does not wither. They shall be fixed in peace and satisfaction of mind; they shall not be anxious in a year of drought. Those who make God their Hope, have enough in him to make up the want of all creature-comforts. They shall not cease from yielding fruit in holiness and good works. The heart, the conscience of man, in his corrupt and fallen state, is deceitful above all things. It calls evil good, and good evil; and cries peace to those to whom it does not belong. Herein the heart is desperately wicked; it is deadly, it is desperate. The case is bad indeed, if the conscience, which should set right the errors of other faculties, is a leader in the delusion. We cannot know our own hearts, nor what they will do in an hour of temptation. Who can understand his errors? Much less can we know the hearts of others, or depend upon them. He that believes God’s testimony in this matter, and learns to watch his own heart, will find this is a correct, though a sad picture, and learns many lessons to direct his conduct. But much in our own hearts and in the hearts of others, will remain unknown. Yet whatever wickedness there is in the heart, God sees it. Men may be imposed upon, but God cannot be deceived. He that gets riches, and not by right, though he may make them his hope, never shall have joy of them. This shows what vexation it is to a worldly man at death, that he must leave his riches behind; but though the wealth will not follow to another world, guilt will, and everlasting torment. The rich man takes pains to get an estate, and sits brooding upon it, but never has any satisfaction in it; by sinful courses it comes to nothing. Let us be wise in time; what we get, let us get it honestly; and what we have, use it charitably, that we may be wise for eternity.

VERSE OF THE DAY.

Psalm 23:1-3 (New Living Translation).Share Audio.A psalm of David.The Lord is my shepherd; I have all that I need. He lets me rest in green meadows; he leads me beside peaceful streams. He renews my strength. He guides me along right paths, bringing honor to his name.The Lord is My shepherd; I shall not ask for more for he giveth me what I need. He allows me to rest in green meadows while leading me by still waters giving me strength for all I need while guiding me down proper paths bringing rewarding honor to his name.The Lord is my ashepherd; I shall not bwant. 2 He maketh me to lie down in green pastures: he aleadeth me beside the still waters. 3 He restoreth my soul: he leadeth me in the paths of arighteousness for his bname’s sake.What is the message of Psalm 23 1?Psalm 23 reminds us that in life or in death — in times of plenty or want — God is good and worthy of our trust. The psalm uses the metaphor of a shepherd’s care for his sheep to describe the wisdom, strength and kindness of our God. May 2, 2021.Psalm 23 – The LORD Is My Shepherd and My Host.Like many others, this beloved psalm bears the simple title A Psalm of David. Most account it to be a psalm of David’s maturity, but with vivid remembrance of his youth as a shepherd. Charles Spurgeon wrote, “I like to recall the fact that this psalm was written by David, probably when he was a king. He had been a shepherd, and he was not ashamed of his former occupation.”.“It [Psalm 23] has charmed more griefs to rest than all the philosophy of the world. It has remanded to their dungeon more felon thoughts, more black doubts, more thieving sorrows, than there are sands on the sea-shore. It has comforted the noble host of the poor. It has sung courage to the army of the disappointed. It has poured balm and consolation into the heart of the sick, of captives in dungeons, of widows in their pinching griefs, of orphans in their loneliness. Dying soldiers have died easier as it was read to them; ghastly hospitals have been illuminated; it has visited the prisoner, and broken his chains, and, like Peter’s angel, led him forth in imagination, and sung him back to his home again. It has made the dying Christian slave freer than his master, and consoled those whom, dying, he left behind mourning, not so much that he was gone, as because they were left behind, and could not go, too.” (Henry Ward Beecher, cited in Charles Spurgeon).“Millions of people have memorized this psalm, even those who have learned few other Scripture portions. Ministers have used it to comfort people who are going through severe personal trials, suffering illness, or dying. For some, the words of this psalm have been the last they have ever uttered in life.” (James Montgomery Boice).A. The LORD as Shepherd sustains.1. (1) A declaration and its immediate result.The LORD is my shepherd;I shall not want.a. The LORD is my shepherd: David thought about God, the God of Israel; as he thought about his relationship with God, he made the analogy of a shepherd and his sheep. God was like a shepherd to David, and David was like a sheep to God.i. In one sense, this was not unusual. There are other references to this analogy between the deity and his followers in ancient Middle Eastern cultures. “In all Eastern thought, and very definitely in Biblical literature, a king is a shepherd.” (Morgan).ii. It is also a familiar idea throughout the Bible that the LORD is a shepherd to His people. The idea begins as early as the Book of Genesis, where Jacob called the LORD the Shepherd, the Stone of Israel (Genesis 49:24).· In Psalm 28:9 David invited the LORD to shepherd the people of Israel, and to bear them up forever. Psalm 80:1 also looks to the LORD as the Shepherd of Israel, who would lead Joseph like a flock.· Ecclesiastes 12:11 speaks of the words of the wise, which are like well-driven nails, given by one Shepherd.· Isaiah 40:11 tells us that the LORD will feed His flock like a shepherd; He will gather the lambs with His arm. Micah 7:14 invites the LORD to Shepherd Your people with Your staff…As in days of old.· Zechariah 13:7 speaks of the Messiah as the Shepherd who will be struck, and the sheep scattered (quoted in Matthew 26:31).· In John 10:11 and 10:14, Jesus clearly spoke of Himself as the good shepherd, who gives His life for the sheep and who can say, “I know My sheep, and am known by My own.” Hebrews 13:20 speaks of Jesus as that great Shepherd of the sheep, 1 Peter 2:25 calls Jesus the Shepherd and Overseer of your souls, and 1 Peter 5:4 calls Jesus the Chief Shepherd.· The idea of Jesus as the Good Shepherd was precious to early Christians. One of the more common motifs in catacomb paintings was Jesus as a shepherd, with a lamb carried across His shoulders.iii. It’s remarkable that the LORD would call Himself our shepherd. “In Israel, as in other ancient societies, a shepherd’s work was considered the lowest of all works. If a family needed a shepherd, it was always the youngest son, like David, who got this unpleasant assignment…Jehovah has chosen to be our shepherd, David says. The great God of the universe has stooped to take just such care of you and me.” (Boice).iv. “Saith Rabbi Joseph Bar Hamna, there is not a more contemptible office than that of a shepherd…. But God disdaineth not to feed his flock, to guide, to govern, to defend them, to handle and heal them, to tend and take care of them.” (Trapp).v. David knew this metaphor in a unique way, having been a shepherd himself. “David uses the most comprehensive and intimate metaphor yet encountered in the Psalms, preferring usually the more distant ‘king’ or ‘deliverer’, or the impersonal ‘rock’, ‘shield’, etc.; whereas the shepherd lives with his flock and is everything to it: guide, physician and protector.” (Kidner).b. The LORD is my shepherd: David knew this in a personal sense. He could say, “my shepherd.” It wasn’t just that the LORD was a shepherd for others in a theoretical sense; He was a real, personal shepherd for David himself.i. “A sheep is an object of property, not a wild animal; its owner sets great store by it, and frequently it is bought with a great price. It is well to know, as certainly as David did, that we belong to the Lord. There is a noble tone of confidence about this sentence. There is no ‘if’ nor ‘but,’ nor even ‘I hope so;’ but he says, ‘The Lord is my shepherd.’” (Spurgeon).ii. “The sweetest word of the whole is that monosyllable, ‘My.’ He does not say, ‘The Lord is the shepherd of the world at large, and leadeth forth the multitude as his flock,’ but ‘The Lord is my shepherd;’ if he be a Shepherd to no one else, he is a Shepherd to me; he cares for me, watches over me, and preserves me.” (Spurgeon).iii. Overwhelmingly, the idea behind God’s role as shepherd is of loving care and concern. David found comfort and security in the thought that God cared for him like a shepherd cares for his sheep.iv. David felt that he needed a shepherd. The heart of this psalm doesn’t connect with the self-sufficient. But those who acutely sense their need – the poor in spirit Jesus described in the Sermon on the Mount (Matthew 5:3) – find great comfort in the idea that God can be a shepherd to them in a personal sense.v. Spurgeon said that before a man can truly say, “the LORD is my shepherd,” he must first feel himself to be a sheep by nature, “for he cannot know that God is his Shepherd unless he feels in himself that he has the nature of a sheep.” He must relate to a sheep in its foolishness, its dependency, and in the warped nature of its will.vi. “A sheep, saith Aristotle, is a foolish and sluggish creature…aptest of anything to wander, though it feel no want, and unablest to return…a sheep can make no shift to save itself from tempests or inundation; there it stands and will perish, if not driven away by the shepherd.” (Trapp).c. I shall not want: For David, the fact of God’s shepherd-like care was the end of dissatisfied need. He said, “I shall not want” both as a declaration and as a decision.i. “I shall not want” means, “All my needs are supplied by the LORD, my shepherd.”.ii. “I shall not want” means, “I decide to not desire more than what the LORD, my shepherd gives.2. (2) How the Shepherd sustains.He makes me to lie down in green pastures;He leads me beside the still waters.a. He makes me to lie down: The LORD as a shepherd knew how to make David rest when he needed it, just as a literal shepherd would care for his sheep. The implication is that a sheep doesn’t always know what it needs and what is best for itself, and so needs help from the shepherd.i. “The loveliest image afforded by the natural world, is here represented to the imagination; that of a flock, feeding in verdant meadows, and reposing, in quietness, by the rivers of water, running gently through them.” (Horne).b. To lie down in green pastures: The shepherd also knew the good places to make his sheep rest. He faithfully guides the sheep to green pastures.i. Philip Keller (in A Shepherd Looks at Psalm 23) writes that sheep do not lie down easily and will not unless four conditions are met. Because they are timid, they will not lie down if they are afraid. Because they are social animals, they will not lie down if there is friction among the sheep. If flies or parasites trouble them, they will not lie down. Finally, if sheep are anxious about food or hungry, they will not lie down. Rest comes because the shepherd has dealt with fear, friction, flies, and famine.c. He leads me beside the still waters: The shepherd knows when the sheep needs green pastures, and knows when the sheep needs the still waters. The images are rich with the sense of comfort, care, and rest.B. The LORD as Shepherd leads.1. (3) Where the Shepherd leads and why.He restores my soul;He leads me in the paths of righteousnessFor His name’s sake.a. He restores my soul: The tender care of the shepherd described in the previous verse had its intended effect. David’s soul was restored by the figurative green pastures and still waters the shepherd brought him to.i. Restores has the idea of the rescue of a lost one. “It may picture the straying sheep brought back.” (Kidner).ii. “In Hebrew the words ‘restores my soul’ can mean ‘brings me to repentance’ (or conversion).” (Boice).iii. “‘He restoreth my soul.’ He restores it to its original purity, that was now grown foul and black with sin; for also, what good were it to have ‘green’ pastures and a black soul!” (Baker, cited in Spurgeon).b. He leads me: The shepherd was a guide. The sheep didn’t need to know where the green pastures or still waters were; all it needed to know was where the shepherd was. Likewise, the LORD would guide David to what he needed.c. In the paths of righteousness: The leadership of the shepherd did not only comfort and restore David; He also guides His sheep into righteousness. God’s guidance of David had a moral aspect.i. “They are thenceforth led in ‘the path of righteousness’; in the way of holy obedience. Obstructions are removed; they are strengthened, to walk and run in the paths of God’s commandments.” (Horne).d. For His name’s sake: The shepherd guides the sheep with an overarching view to the credit and glory of the shepherd’s own name.i. For His name’s sake: “To display the glory of his grace, and not on account of any merit in me. God’s motives of conduct towards the children of men are derived from the perfections and goodness of his own nature.” (Clarke).2. (4) The gift of the Shepherd’s presence.Yea, though I walk through the valley of the shadow of death,I will fear no evil;For You are with me;Your rod and Your staff, they comfort me.a. Yea, though I walk through the valley of the shadow of death: This is the first dark note in this beautiful psalm. Previously David wrote of green pastures and still waters and paths of righteousness. Yet when following the LORD as shepherd, one may still walk through the valley of the shadow of death.i. David used this powerful phrase to speak of some kind of dark, fearful experience. It is an imprecise phrase, yet its poetry makes perfect sense.· It is a valley, not a mountaintop or broad meadow. A valley suggests being hedged in and surrounded.· It is a valley of the shadow of death – not facing the substance of death itself, but the shadow of death, casting its dark, fearful outline across David’s path.· It is a valley of the shadow of death, facing what seemed to David as the ultimate defeat and evil.ii. Notably, David recognized that under the shepherd’s leading, he may walk through the valley of the shadow of death. It isn’t his destination or dwelling place. Like the Preacher in Ecclesiastes, David might say that all of life is lived under the shadow of death, and it is the conscious presence of the LORD as shepherd that makes it bearable.iii. This line is especially suggestive when we read this psalm with an eye toward Jesus, the Great Shepherd. We understand that a shadow is not tangible but is cast by something that is. One can rightly say that we face only the shadow of death because Jesus took the full reality of death in our place.b. Yea, though I walk through the valley of the shadow of death: This line from the psalm – and the psalm as a whole – has proven itself precious to many a dying saint through the ages. They have been comforted, strengthened, and warmed by the thought that the LORD would shepherd them through the valley of the shadow of death.i. Near death, the saint still calmly walks – he does not need to quicken his pace in alarm or panic. Near death, the saint does not walk in the valley, but through the valley.ii. “Death in its substance has been removed, and only the shadow of it remains…. Nobody is afraid of a shadow, for a shadow cannot stop a man’s pathway even for a moment. The shadow of a dog cannot bite; the shadow of a sword cannot kill; the shadow of death cannot destroy us.” (Spurgeon).iii. “It has an inexpressibly delightful application to the dying; but it is for the living, too…. The words are not in the future tense, and therefore are not reserved for a distant moment.” (Spurgeon).c. I will fear no evil: Despite every dark association with the idea of the valley of the shadow of death, David could resolutely say this because he was under the care of the LORD his shepherd. Even in a fearful place, the presence of the shepherd banished the fear of evil.i. We might say that the shepherd’s presence did not eliminate the presence of evil, but certainly the fear of evil.d. For You are with me: This emphasizes that it is the presence of the shepherd that eliminated the fear of evil for the sheep. No matter his present environment, David could look to the fact of God’s shepherd-like presence and know, “You are with me” and “I will fear no evil.”.i. Significantly, it is at the dangerous moment pictured in the psalm that the “He” of Psalm 23:1-3 changes to “You.” The LORD as Shepherd is now in the second person.e. Your rod and Your staff, they comfort me: The rod and the staff were instruments used by a shepherd. The idea is of a sturdy walking stick, used to gently (as much as possible) guide the sheep and protect them from potential predators.i. There is some debate among commentators as to whether David had the idea of two separate instruments (the rod and the staff) or one instrument used two ways. The Hebrew word for rod (shaybet) here seems to simply mean “a stick” with a variety of applications. The Hebrew word for staff (mishaynaw) seems to speak of “a support” in the sense of a walking stick.ii. Kidner notes: “The rod (a cudgel worn at the belt) and staff (to walk with, and to round up the flock) were the shepherd’s weapon and implement: the former for defence (cf. 1 Samuel 17:35), and the latter for control – since discipline is security.”.iii. Maclaren writes: “The rod and the staff seem to be two names for one instrument, which was used both to beat off predatory animals and to direct the sheep.”.iv. These instruments (or instrument) of guidance were a comfort to David. It helped him – even in the valley of the shadow of death – to know that God guided him, even through correction. It is a great comfort to know that God will correct us when we need it.C. The LORD as Host.1. (5) Blessing in the presence of danger.You prepare a table before me in the presence of my enemies;You anoint my head with oil;My cup runs over.a. You prepare a table before me: Without departing from the previous picture of the valley of the shadow of death, David envisioned the provision and goodness given by the LORD as a host, inviting David to a rich table prepared for him.i. “Here the second allegory begins. A magnificent banquet is provided by a most liberal and benevolent host; who has not only the bounty to feed me, but power to protect me; and, though surrounded by enemies, I sit down to this table with confidence, knowing that I shall feast in perfect security.” (Clarke).ii. David gives a beautiful picture: table suggests bounty; prepare suggests foresight and care; before me suggests the personal connection.b. In the presence of my enemies: This is a striking phrase. The goodness and care suggested by the prepared table is set right in the midst of the presence of my enemies. The host’s care and concern doesn’t eliminate the presence of my enemies but enables the experience of God’s goodness and bounty even in their midst.i. “This is the condition of God’s servant – always conflict, but always a spread table.” (Maclaren).ii. “When a soldier is in the presence of his enemies, if he eats at all he snatches a hasty meal, and away he hastens to the fight. But observe: ‘Thou preparest a table,’ just as a servant does when she unfolds the damask cloth and displays the ornaments of the feast on an ordinary peaceful occasion. Nothing is hurried, there is no confusion, no disturbance, the enemy is at the door and yet God prepares a table, and the Christian sits down and eats as if everything were in perfect peace.” (Spurgeon).c. You anoint my head with oil; my cup runs over: Despite the dangers about and the presence of enemies, David enjoyed the richness of his host’s goodness. He was refreshed by a head anointed with oil; his cup was over-filled.i. “Beloved, I will ask you now a question. How would it be with you if God had filled your cup in proportion to your faith? How much would you have had in your cup?” (Spurgeon).ii. “Those that have this happiness must carry their cup upright, and see that it overflows into their poor brethren’s emptier vessels.” (Trapp).2. (6) Blessing for the future.Surely goodness and mercy shall follow meAll the days of my life;And I will dwell in the house of the LORDForever.a. Surely goodness and mercy shall follow me all the days of my life: The host’s care brought the goodness and mercy of God to David, and he lived in the faithful expectation of it continuing all the days of his life.i. “Mercy is the covenant-word rendered ‘steadfast love’ elsewhere…. Together with goodness it suggests the steady kindness and support that one can count on in the family or between firm friends.” (Kidner).ii. “We are well escorted, with a Shepherd in front and these twin angels behind!” (Meyer).iii. “These twin guardian angels will always be with me at my back and my beck. Just as when great princes go abroad they must not go unattended, so it is with the believer.” (Spurgeon).b. And I will dwell in the house of the LORD forever: The psalm ends with the calmest assurance that he would enjoy the presence of the LORD forever – both in his days on this earth and beyond.i. “In the Old Testament world, to eat and drink at someone’s table created a bond of mutual loyalty, and could be the culminated token of a covenant…. So to be God’s guest is to be more than an acquaintance, invited for a day. It is to live with Him.” (Kidner).ii. “While I am here I will be a child at home with my God; the whole world shall be his house to me; and when I ascend into the upper chamber I shall not change my company, nor even change the house; I shall only go to dwell in the upper story of the house of the Lord for ever.” (Spurgeon).(c) 2020 The Enduring Word Bible Commentary by David Guzik – ewm@enduringword. com.Categories: Old Testament Psalms.Enduring Word.All Rights Reserved.View Non-AMP Version.© Copyright 2018 – Enduring Word | Site Hosted & Maintained.Psalm 23:1-3.NIV.The LORD Is My Shepherd.23.1 The Lord is my shepherd, I lack nothing. 2 He makes me lie down in green pastures, he leads me beside quiet waters, 3 he refreshes my soul. He guides me along the right paths for his name’s sake.CONTINUE READING…< Psalm 22.Psalm 23.Psalm 24 >.Matthew Henry’s Commentary on Psalm 23:1-3.Chapter Contents.Confidence in God’s grace and care.”The Lord is my shepherd.” In these words, the believer is taught to express his satisfaction in the care of the great Pastor of the universe, the Redeemer and Preserver of men. With joy he reflects that he has a shepherd, and that shepherd is Jehovah. A flock of sheep, gentle and harmless, feeding in verdant pastures, under the care of a skilful, watchful, and tender shepherd, forms an emblem of believers brought back to the Shepherd of their souls. The greatest abundance is but a dry pasture to a wicked man, who relishes in it only what pleases the senses; but to a godly man, who by faith tastes the goodness of God in all his enjoyments, though he has but little of the world, it is a green pasture. The Lord gives quiet and contentment in the mind, whatever the lot is. Are we blessed with the green pastures of the ordinances, let us not think it enough to pass through them, but let us abide in them. The consolations of the Holy Spirit are the still waters by which the saints are led; the streams which flow from the Fountain of living waters. Those only are led by the still waters of comfort, who walk in the paths of righteousness. The way of duty is the truly pleasant way. The work of righteousness in peace. In these paths we cannot walk, unless. God lead us into them, and lead us on in them. Discontent and distrust proceed from unbelief; an unsteady walk is the consequence: let us then simply trust our Shepherd’s care, and hearken to his voice. The valley of the shadow of death may denote the most severe and terrible affliction, or dark dispensation of providence, that the psalmist ever could come under. Between the part of the flock on earth and that which is gone to heaven, death lies like a dark valley that must be passed in going from one to the other. But even in this there are words which lessen the terror. It is but the shadow of death: the shadow of a serpent will not sting, nor the shadow of a sword kill. It is a valley, deep indeed, and dark, and miry; but valleys are often fruitful, and so is death itself fruitful of comforts to God’s people. It is a walk through it: they shall not be lost in this valley, but get safe to the mountain on the other side. Death is a king of terrors, but not to the sheep of Christ. When they come to die, God will rebuke the enemy; he will guide them with his rod, and sustain them with his staff. There is enough in the gospel to comfort the saints when dying, and underneath them are the everlasting arms. The Lord’s people feast at his table, upon the provisions of his love. Satan and wicked men are not able to destroy their comforts, while they are anointed with the Holy Spirit, and drink of the cup of salvation which is ever full. Past experience teaches believers to trust that the goodness and mercy of God will follow them all the days of their lives, and it is their desire and determination, to seek their happiness in the service of God here, and they hope to enjoy his love for ever in heaven. While here, the Lord can make any situation pleasant, by the anointing of his Spirit and the joys of his salvation. But those that would be satisfied with the blessings of his house, must keep close to the duties of it.Today’s Verse: Psalm 23:1-3.Don’t miss the meaning.Most people have at least heard of the 23rd Psalm. Many Christians can quote it. It is the Psalm where David says, “The Lord is my Shepherd.” It is a Psalm that comforts and calms our souls. Often it is read at funerals. President Bush read it to America after 9/11.However, because of it’s popularity, we can miss it’s meaning. It is somewhat like singing the old hymns in church. We sing them, but we don’t really often stop to take in the depth of their meaning. When I used to lead music in my dad’s church, I could look out at the congregation and the mouths were moving but the words of the songs were often not connecting with their hearts. Can we say we’ve worshiped if we just remotely sing? Or would it more appropriately be called “lip service”?The Psalm from the author’s eyes.King David is the author of this Psalm. In our world, today the majority of us don’t get the full meaning of this beautiful psalm because we fail to understand the relationship between the sheep and the shepherd of the Bible. But David knew it well. He was a shepherd before he was a king. In fact, when God sent the prophet, Samuel, to anoint David as king, David was out tending the sheep. So if we really want to understand the beautiful message of this psalm, we need to see it as David did. He knew what it means to shepherd sheep and when he became king of Israel, he learned what it meant to shepherd God’s sheep – the nation of Israel.All we like sheep.The Bible refers to us as sheep nearly two hundred times. However, it is not usually a compliment because sheep are smelly, stubborn, and prone to wander. They also are not the brightest animal on the block. The prophet Isaiah wrote, “We all went astray like sheep; we all have turned to our own way.” (Isaiah 53:6). Like sheep, we are smelly with the filth and stench of sin in our lives. We turn our own way because we stubbornly think we know better than God. So we wander away from God and try to do life our way but then when we make a mess out of life we bleat like a lost sheep looking for the Shepherd to rescue us out of our mess.The Nutshell Take-away.If we were to sum up this Psalm in just one sentence it would be this: You can’t fully know and understand the Shepherd unless you are one of His sheep. Only once you enter into and have a relationship with the Shepherd can you understand that He provides, protects, and preserves His sheep. In the first three verses of Psalm 23, we find four things the Shepherd provides for His sheep.If we summed up Psalm 23 into just one sentence, it would be this: You can’t fully know and understand the Shepherd unless you are one of His sheep.The Shepherd Provides a Relationship.In verse 1, it says, “The Lord is my Shepherd. That’s a relationship. “The Lord” is the Hebrew word, “Yahweh” and it was first revealed to Moses in Exodus 3:14 which is where Moses has his encounter with God at the burning bush. Moses asked, “Who should I say sent me.” God replied, “Tell them “I AM [Yahweh] has sent you.” So David is saying here, that “I AM” is “my” shepherd.Verb tense makes a difference.Notice that the verb is present tense, not past or future. It is right now in this moment that God is our shepherd – and you can say that in every moment of life. Shepherding wasn’t the job career that everyone signed up for. It was the lowest, unpleasant job. Sheep require a 24/7 shepherd. They couldn’t be left alone. So they’re had to be a shepherd on duty every moment, in every season, and in every kind of weather. Jesus is just that kind of Shepherd. He never goes off duty. In fact, He never clocks out and trades off with another Shepherd. So not only is He my Shepherd, He’s my only Shepherd. In Exodus 20:3, we find the very first of the Ten Commandment is, “You shall have no other gods before Me” and in verse 5 God says we are to have no other gods before Him because He is a jealous God. He will not share His place with anyone or anything else. If He is our Lord, there can only be one Lord on the throne.Pronoun choice creates a personal relationship.Let’s also not read too quickly past the pronoun choice David uses. He says that the Lord is my Shepherd. “My” is a possessive personal pronoun. Our Shepherd offers a personal relationship with Him. In the entirety of Psalm 23, David uses “my,” “me,” and “I” 17 times. Because He is with me 24/7 and because I am His creation, He knows me by name. He knows what tends to make me wander and where I can get off track. He knows when I’m hurt, wounded, or in trouble. My Shepherd knows when I’m spiritually hungry and thirsty. He knows when I’m anxious or fearful. And He knows when I need rest and peace. He is my Shepherd and He knows me personally. It’s a relationship.The Lord, Yahweh, I AM, is my Shepherd. “Is” is a present tense verb, so He is my Shepherd right now in this moment. And “my” is a possessive personal pronoun. He is my Shepherd and He knows me personally. It’s a relationship.The Shepherd provides Replenishment.Whenever we wander away from the Shepherd we are wandering away from the Bread of Life and the Living Water. We become spiritually hungry. Also, the further away we wander, the more tired we become and we need rest. But sometimes we can be right with the Shepherd and busy doing whatever the Shepherd asks of us and get tired too. Sometimes we are so busy pouring into other people that we need to take a moment like Mary did and sit at the feet of Jesus and allow Him to pour into us.Whenever we wander away from the Shepherd we are wandering away from the Bread of Life and the Living water.The second part of verse 1 says, “I shall not want.” That is the words of person who has been fully replenished by the Shepherd. If sheep are left to themselves, they can’t even find grass to eat or water to drink. They need a shepherd to lead them. They also need a shepherd to watch over them, because they really are not smart enough to sense when danger is near. Our Shepherd is also called the Bread of Life and the Living Water. In other Psalms, David calls Him a fortress and strong tower. And in another Psalm David talks about hiding in the shelter of His wings. So our Shepherd replenishes our spiritual hunger and thirst and He provides protection when we can’t see the danger traps that Satan would set out to ensnare us with. So if we’re feeling spiritually hungry and thirsty, we might be wandering too far from the shepherd. Or if we’re feeling anxious and afraid, we may have wandered too far from the Shepherd.If we’re feeling spiritually hungry and thirsty, we might be wandering too far from the shepherd. Or if we’re feeling anxious and afraid, we may have wandered too far from the Shepherd.The Shepherd provides Rest.Verse 2 of Psalm 23 says, “He makes me lie down in green pastures.” Us stubborn sheep often refuse to rest when we need to. We think we have to keep pushing – keep getting ahead – keep serving God – keep on, and on, and on like the Energizer Bunny. But even the Bunny’s batteries run out eventually. In the New Testament, Jesus empowered the disciples and sent them out to do ministry in His name. They returned excited, but also weary. In fact, they had been doing so much ministry that they hadn’t even had time to eat. Jesus said, “Come away with me to a deserted place and rest for a while.” (Mark 6:31) Our Shepherd knows when we need rest.He makes me lie down.Again, let’s point out the choice of verbs that David used in verse 2 of Psalm 23. The Shepherd didn’t invite the sheep to rest. The verse says, “He makes.” We are so stubborn that sometimes we have to be forced to slow down and rest. There are many us that for a while now have needed a slower pace in life. In this time of “social distancing” and “together at home,” we are getting a forced time of a slower pace of life. If you’ve been needing some rest, maybe the Shepherd is making you to lie down in green pastures for a while.in green pastures.If we are going to rest, then there are two things we need: a sense of safety and a comfortable place to lie down. Psalm 4:8 says, “In peace I will lie down to sleep, for you alone, O Lord, make me dwell in safety.” When a world-wide pandemic is around, it’s easy to become fearful, anxious, worried. 2 Timothy 1:7 tells us that God doesn’t give us a spirit of fear, but of sound mind. Fear comes from Satan and it keeps us bound up so that we are not effective for the Kingdom of God. But 1 Peter 5:7 says, “Cast all your cares on Him, because He cares for you.” Our Shepherd is sovereign. He’s in control. We can trust Him with every single part of our lives. When we trust the Shepherd, we have no need of fear or anxiety. Whenever there is fear or anxiety in our lives, that’s an area where you have wandered away from the Shepherd.The other thing we need is a comfortable place to lie down. The Shepherd didn’t makes the sheep lie down on a hard, rocky place. He took them to a soft meadow of green grass. It is kind of like Goldilocks and the Three Bears. When she decided she needed a nap, she laid down on Papa Bear’s bed and it was too hard. Momma Bear’s bed was too soft. But Baby Bear’s bed was just right and so she fell fast asleep and slept so soundly she didn’t hear the bear family return home. The Shepherd will make us rest, but He knows we need the soft, green meadow that is just right – not too hard and not too soft.He leads me.Once again, I want to point out the choice of verbs that David uses. I find it interesting that David said the Shepherd makes us to lie down in green pastures, but He leads us beside still waters. So I meditated on these two verbs and asked why are we made to lie down in green pastures, but led to still waters. Sheep need water as much, if not more so, as rest. So with a little googling, I learned that sheep are afraid of moving water and they will not drink from it. So the Shepherd leads them to a still, quiet pool so they will drink. The Shepherd also has to make sure that the water they drink is safe to drink – that it isn’t polluted and full of parasites. How often do we wander away from the Shepherd and drink from waters polluted with the parasites of sin? We need the Shepherd to lead us so that the water we are drinking from is the pure water that comes from the Living Water.beside still waters.I don’t know about you, but when I sleep, I need “white noise.” Some people like to go to sleep with the sounds of nature, such as a rain storm or gurgling brook, or the ebb and flow of the waves of the ocean. I’ve tried all of those and I just end up getting up and down with trips to the bathroom. I’m also of an age where I have “personal summers” or “power surges” whatever you want to call it and so I sleep with a fan on. I also have an app on my phone called Abide where I can choose Bedtime Meditation stories based on Scripture. Without these two things, I have a hard time getting to sleep. My mind is constantly planning the next post, or planning the next ministry opportunity, or creating the next idea, or the next chapter in the next book. So these “background noises” help me focus my mind on Christ, my Shepherd, and He leads me beside the calm, still waters so that I can drift off to sleep.The Shepherd makes us lie down in green pastures when we need rest but he leads us beside the still waters. We need to be led to the pure water of the Living Water so we are not drinking from water polluted by sin.The Shepherd provides Restoration.Sheep are careless, curious, and cantankerous. The are often in need of being restored. So we find in verse three that the Shepherd “restores my soul.” If we restore an antique piece of furniture, we bring it back to what it was originally like when it was first created. We revive it to it’s former state and renew it so it looks like new. When David wrote about restoring His soul, he was talking about repentance. Who else would understand the need of repentance more than a King who had been guilty of both adultery and murder? It is through repentance of our careless, curious, and cantankerous sins that we find restoration with the Shepherd and we are renewed and revived spiritually.Who else would understand the need of repentance more than a King who was guilty of both adultery and murder? It is through repentance of our careless, curious, and cantankerous sins that we find restoration with the Shepherd.Also, because sheep are prone to wander, they can easily become lost or find themselves in danger. They can fall or become a victim to a predator. Sometimes a sheep will roll over on its back, feet flailing in the air, and they are not able to roll back over again. This is called being “cast down.” When this happens gas builds up inside of them, cutting off their circulation in their legs, and they die within just a matter of hours. When the Shepherd finds a sheep that is cast down, he rolls it back over and lifts it up to its feet. He then straddles the sheep and begins rubbing it’s legs to restore circulation, while talking to it gently to try to calm it from its panicked state.The Shepherd Is Tenderly Calling.When we wander from our Shepherd and are rolling around in our sin, cast down, the Shepherd tenderly calls out our name. He picks us up and sets us back on our feet and restores us to the fold once more. It doesn’t matter how far you’ve strayed. A heart of repentance is all that’s needed to bring about restoration. And then, back in the fold, you’ll once again enjoy the personal relationship with the Shepherd, be replenished, find rest for your weary soul and the restoration of His love, grace, mercy, and forgiveness. Is He tenderly calling for you today?The Shepherd tenderly calls us whenever we wander. A heart of repentance will bring about restoration so we can enjoy the personal relationship with the Shepherd, be replenished, and find rest. Is He tenderly calling for you today?What does Psalm 23:3 mean?David credits the Lord, his shepherd, with restoring or refreshing his soul. In Bible times, if a sheep became injured, its shepherd would treat its wounds until its good health returned. How often the Lord restores us to good spiritual health after the evil world system has hurt us, or, even more often, when we have hurt ourselves by failing to follow Him closely! When Peter relied on self-confidence to keep him faithful to the Lord, he failed miserably, but the Good Shepherd graciously restored him to spiritual health (John 21:15–19).Sheep were accustomed to following their shepherd in well-worn paths, but occasionally a sheep would stray from a safe path and become lost. Then the shepherd would leave the rest of the sheep in the custody of helpers and go searching for the lost sheep. Jesus, the Good Shepherd (John 10:11, 14), leads us in paths of righteousness, but we may wander from the chosen path. Then Jesus searches until He finds us and restores us. In Luke 15:3–7 Jesus told a parable about a shepherd who had one hundred sheep, but when one went astray, he searched for it until he found it. Then he laid it on his shoulders, brought it home, and summoned his friends and neighbors to celebrate its recovery with him.Context Summary.Psalm 23:1–3 extolls the blessings bestowed on David by the Lord, his personal shepherd. The scene is peaceful and personal. In John 10:11 Jesus identified Himself as the Good Shepherd. He does for His sheep what David describes in Psalm 23:1–3. He leads his sheep (John 10:3–4); guides them to pasture (John 10:9); restores their souls (Joh 10:10); and protects them (John 10:11–15).Chapter Summary.David celebrates the protection and guidance of God. Sheep guarded by a skilled shepherd are led to food and water, and protected from harm. In the same way, David praises God for giving him peace. The knowledge of God’s protection and provision are a great comfort. This psalm incorporates themes of supply, defense, assurance, and care from God