Living As Citizens of the Kingdom

12 Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. 13 Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus. 15 Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. 16 Only let us hold true to what we have attained.

17 Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. 18 For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. 19 Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. 20 But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, 21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. – Philippians 3:12-21 ESV

Paul has just expressed the motivating factor behind his life: “that I may know him and the power of his resurrection…” (Philippians 3:11 ESV). For Paul, this knowledge of Christ was to include a personal and tangible experience of the divine power that raised Jesus from the dead. This remarkable resource came in the form of the indwelling presence of the Holy Spirit. As Paul told the believers in Rome, “The Spirit of God, who raised Jesus from the dead, lives in you” (Romans 8:11 NLT). The power made available by the Spirit of God within him was producing spiritual fruit in Paul’s life in the form of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). These qualities were the direct result of the Spirit’s presence and power, not Paul’s own self-effort.

But Paul knew that the resurrection power made available by the Holy Spirit had an even more significant aspect to it that he longed to experience: His own physical resurrection from the dead. Paul had a long-term or eternal perspective. He knew that there was much more to a saving relationship with Jesus Christ than what we experience in this earthly life. Yes, Paul was fully aware that the resurrection power he longed to experience would have short-term, in-this-lifetime ramifications. It would produce spiritual fruit and provide the power we need to live new lives in Christ.

For we died and were buried with Christ by baptism. And just as Christ was raised from the dead by the glorious power of the Father, now we also may live new lives. – Romans 6:4 NLT

But Paul longed to experience the full scope of that resurrection power in his life.

Since we have been united with him in his death, we will also be raised to life as he was. – Romans 6:5 NLT

In his letter to the believers in Corinth, Paul explained the implications of being raised to life as Jesus was.

Our earthly bodies are planted in the ground when we die, but they will be raised to live forever. Our bodies are buried in brokenness, but they will be raised in glory. They are buried in weakness, but they will be raised in strength. They are buried as natural human bodies, but they will be raised as spiritual bodies. – 1 Corinthians 15:42-44 NLT

Paul understood that there was a transitional state after death. Upon breathing his final breath, Paul knew he would immediately receive a spiritual body. But he also knew that the day would come when all believers receive a new glorified physical body, just as Jesus did at His resurrection. After His resurrection, Jesus appeared to His disciples in bodily form but that new body was significantly different than the one He had before. Yes, Jesus ate several meals with His disciples and interacted with them just as He had before His death. But according to the gospel accounts, Jesus’ new body was not limited by time or space. He was able to enter a locked room with no difficulty John 20:19) and yet, John indicates that Jesus’ body was the same one that had died on the cross because “he showed them his hands and his side” (John 20:20 ESV). His physical wounds were still evident even in His glorified state.

The apostle John also confirms that we will one day have glorified bodies just as Jesus does, and while we cannot fully comprehend the nature of our final resurrected state, it is something for which we should eagerly long.

…we are already God's children, but he has not yet shown us what we will be like when Christ appears. But we do know that we will be like him. – 1 John 3:2 NLT

So, Paul was striving to live in the power of the Spirit in this life, but longing to experience the transformative power of the Spirit that comes only after death. He maintained a delicate balance between his thoughts on the here and now and the hereafter.

Now Paul confesses to the Philippian believers that he is far from perfect. In other words, he had not yet attained all that he longed for; he was a work in process. But he had an unflinching desire to pursue and experience all that Christ had died to make available to him.

But I press on to possess that perfection for which Christ Jesus first possessed me. – Philippians 3:12 NLT

He uses the Greek word, diōkō, which has a range of meanings. It carries the idea of physical exertion or effort and is not a passive word. It could mean “to run swiftly in order to catch a person or thing.” It could also refer to someone running in a race who used all their available energy to reach the finish line. Paul wasn’t sitting back and waiting for heaven. But he also wasn’t waiting for the Holy Spirit to do all the work. He knew he had a part to play in the process of his spiritual transformation in this life.

Paul had a singular focus: To become like Christ. He wanted to “possess that perfection” that Christ had in mind for him. He wanted to experience all that his new life in Christ had to offer.  This is why he says, “I press on to reach the end of the race and receive the heavenly prize for which God, through Christ Jesus, is calling us” (Philippians 3:14 NLT). Notice where his attention is fixed: On the prize, the finish line. Paul is not insinuating that our glorification is somehow tied to our self-effort in this life. He is not teaching that we have to somehow earn our way into heaven. He is simply emphasizing that he wanted what God wanted. He understood that God had an eternal reward in store for him, and he would not be satisfied with anything less. He would not allow himself to be distracted by the things of this earth.

And Paul urged the Philippians to follow his example.

Dear brothers and sisters, pattern your lives after mine, and learn from those who follow our example. – Philippians 3:17 NLT

Paul wasn’t bragging and wasn’t holding himself up as some icon of spiritual virtue. He was simply encouraging them to live with the same focus on the finish line that he had. And he warns them that there are other examples they could follow that would only leave them disappointed and defeated in their spiritual lives.

…there are many whose conduct shows they are really enemies of the cross of Christ. They are headed for destruction. – Philippians 3:18-19 NLT

Notice his emphasis on conduct. As followers of Christ, we cannot attempt to separate our behavior from our beliefs. The two go hand in hand; they are to be inseparable. Yet, Paul warns that there were those within the Philippian church whose conduct, if followed, would lead to destruction. The Greek word Paul uses is apōleia, and while it can refer to damnation or eternal destruction, it can also be translated as “waste” or “ruin.” Keep in mind the metaphor of running a race that Paul has utilized. These are individuals who fail to finish the race well. They find themselves distracted along the way and, rather than victory, they experience defeat. Is this a reference to a loss of their salvation?  It seems highly unlikely since Paul believed that salvation was the work of Jesus Christ alone. As he told the believers in Ephesus: “Salvation is not a reward for the good things we have done, so none of us can boast about it” (Ephesians 2:9 ESV). Jesus Himself promised, “And this is the will of God, that I should not lose even one of all those he has given me, but that I should raise them up at the last day” (John 6:39 NLT).

What Paul seems to be referring to are those within the Philippian church who were living lives of licentiousness. They were what became later known as antinomians, which simply means anti-law. They held a view that was diametrically opposed to the Judaizers. One group was made up of legalists, putting far too much weight on keeping the law. The other side simply said the law no longer mattered and taught that we could live however we wanted to live. This mindset had serious ramifications and Paul points out the danger behind this anything-goes mentality.

Their god is their appetite, they brag about shameful things, and they think only about this life here on earth. – Philippians 3:19 NLT

Jude had some strong words for this group as well.

But these people scoff at things they do not understand. Like unthinking animals, they do whatever their instincts tell them, and so they bring about their own destruction. – Jude 1:10 NLT

Paul pulls no punches when he states that their “conduct shows they are really enemies of the cross of Christ” (Philippians 3:18 NLT). Their conduct did not match their confession. Their behavior didn’t line up with their expressed beliefs. They lived for the here and now, failing to focus their energies and attention on the long-term goal God had in mind.

And Paul leaves his audience with little doubt as to his point in all of this. He wants them to live with purpose. He wants them to conduct their lives according to their newfound status as citizens of the eternal Kingdom. That is their future home. That is their destiny.

…we are citizens of heaven, where the Lord Jesus Christ lives. And we are eagerly waiting for him to return as our Savior. – Philippians 3:20 NLT

Paul is not suggesting that they be so heavenly-minded that they end up being of no earthly good. He is not calling them to live with their heads in the sky but he is calling them to live with their eyes firmly fixed on the finish line. They are running a race that will require that they maintain their focus. They will have to strain and strive in this life. They will have to fight off exhaustion and ignore the pain and suffering that comes along the way. And Paul brings it all full circle, reminding his brothers and sisters in Christ that the point of it all is the day when we will all experience the power of the resurrection.

He will take our weak mortal bodies and change them into glorious bodies like his own, using the same power with which he will bring everything under his control. – Philippians 3:21 NLT

That’s the goal. That’s the prize. And that should be the very thing that keeps us running the race to win.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

No Confidence in the Flesh

4 If anyone else thinks he has reason for confidence in the flesh, I have more: 5 circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; 6 as to zeal, a persecutor of the church; as to righteousness under the law, blameless. 7 But whatever gain I had, I counted as loss for the sake of Christ. 8 Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— 10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, 11 that by any means possible I may attain the resurrection from the dead. – Philippians 3:4b-11 ESV

To understand what Paul means by “confidence in the flesh,” you must remember the context. He has just warned the believers in Philippi to “look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh” (Philippians 3:2 ESV). This was a direct broadside delivered against the Judaizers, a group comprised of Jewish converts to Christianity who were attempting to bring the legalism associated with the Mosaic Law into the church. They were demanding that Gentile believers be circumcised and then agree to keep the Jewish laws, religious festivals, and sacrificial requirements. In other words, they had to become Jews before their salvation experience could be considered legitimate.

So, when Paul mentions having confidence in the flesh, he is stressing the teachings of this group. They believed that their human efforts, those things done in their own strength, somehow earned them favor with God. As Jews, they put a high priority and value on the rite of circumcision; it was an outward sign of their unique relationship as God’s chosen people. They were of the strong opinion that circumcision was necessary for anyone who hoped to enjoy the salvation offered by Jesus Christ. But for Paul, this was nothing less than another gospel; it was a false gospel, and it was to be exposed for what it was: a dangerous heresy.

The Greek word Paul used for “flesh” is sarx and, while it was often used to refer to the physical body, it could also be used in a metaphorical sense, as in human nature. The Judaizers put a lot of stock in human nature and their own physical abilities, believing that they were able to keep the laws of God and live up to the holy standards of God. But Paul rejects that mindset, stating that believers were to “glory in Christ Jesus and put no confidence in the flesh” (Philippians 3:3 ESV). Salvation was based on the work of Christ, not the works of men.

But Paul chose to use their own argument against them. He rather sarcastically portrays himself as the poster boy for stellar human character and self-achievement, to demonstrate the kind of credentials that might earn someone favor with God. Paul boldly states:

If someone thinks he has good reasons to put confidence in human credentials, I have more… – Philippians 3:4 NLT

It is as if Paul is saying, “So, you think you can earn a right standing with God based on your accomplishments and status? Well, check this out!”

What follows is a laundry list of Paul’s off-the-chart human credentials.

• He was a card-carrying member of the nation of Israel

• He was from the tribe of Benjamin

• He had been circumcised according to the Mosaic Law

• He was a Hebrew of Hebrews (a hard-core traditionalist)

• He had been a member of the Pharisees, an elite religious sect

• He had been a passionate and zealous persecutor of the church

• He had been painstakingly dedicated to keeping the law

Even a short glance at that list reveals that Paul was not so subtly comparing himself with the Judaizers. He was placing himself in direct competition with them and declaring himself to be the model Jew. If they thought they were somehow better than everybody else because of their Jewish heritage and law-keeping ability, they had nothing on Paul. His resume made them look like third-string players trying to win a spot on the varsity squad.

But notice what Paul says next. He takes his list of accomplishments and credentials and describes them “as liabilities because of Christ” (Philippians 3:7 NLT). His relationship with Christ, based solely on faith in the work of Christ done on his behalf, made any of his so-called assets amount to nothing. They earned him no credibility with God and bought him no favor from God. Paul understood that his so-called righteous deeds were of no value when it came to his salvation. He firmly believed what the text in Isaiah clearly states:

We are all infected and impure with sin.
    When we display our righteous deeds,
    they are nothing but filthy rags. – Isaiah 64:6 NLT

Paul’s lofty list of accomplishments and personal assets were worthless. That is why he could say, “I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord” (Philippians 3:8 NLT). Rather than placing any stock in human nature or his ability to produce righteous-looking deeds, Paul saw those things as hindrances to his spiritual walk. they were liabilities because they were all tainted by sin. So, Paul had given them all up. He had decided to treat them like what they were; liabilities, rather than assets, all so he could know Christ better.

Paul gets a bit graphic when trying to describe his new relationship with all those things he once held near and dear. They were like dung to him now, to be tossed aside and treated for what they were: worthless and detestable.

The bottom line for Paul was righteousness. A holy and righteous God demanded that His people live holy, righteous lives. But man’s sinful nature made that impossible, and no amount of law-keeping, ritual-observing, or efforts at God-pleasing were going to make a difference. Paul states, “I have the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness” (Philippians 3:9 NLT). In other words, Paul’s righteousness was not based on self-effort, but on Christ’s faithfulness. Jesus died a sinner’s death to satisfy the just demands of a holy and righteous God. As Paul explained to the Corinthian believers: “For our sake he [God] made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21 ESV).

Earlier in this letter, Paul pointed out that Jesus “humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:8 ESV). His faithfulness to do the will of His Father resulted in righteousness for us.

The Judaizers were not right before God because they had been circumcised. They were not right before God because they were Jews. They could not claim a right standing before God because they kept the law. In fact, Paul vaporized that idea in his letter to the Galatians.

So it is clear that no one can be made right with God by trying to keep the law. For the Scriptures say, "It is through faith that a righteous person has life.” – Galatians 3:11 NLT

He said the same thing to the believers in Rome.

For no one can ever be made right with God by doing what the law commands. The law simply shows us how sinful we are. – Romans 3:20 NLT

We have no reason to boast. We have no ground on which to stand and from which to proclaim our own self-righteousness. Our righteousness is actually Christ’s righteousness imputed to us when we placed our faith in Him. When Christ died on the cross, He paid in full the debt that was owed for the sins of mankind. He died in our place, bearing the penalty we deserved, and that act justified us before God. He now sees us as righteous and just, not sinful and worthy of death. We have been cleansed by the blood of Christ. With that thought in mind, Paul refocuses the attention of his readers on that which is really important; not effort and earning, but the pursuit of an ongoing and always growing relationship with Jesus Christ.

My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead. – Philippians 3:10-11 NLT

Paul is not talking about cognitive knowledge. He’s not suggesting a purely academic understanding of who Jesus was and is. He is describing a deep and intimate relationship that features an ever-intensifying awareness of all that Jesus Christ has done and will do for him. In the immediate context, Paul wanted to experience all the power that Christ’s resurrection had made available to him. Jesus had been raised back to life by the power of the Holy Spirit, and each and every believer has that same power present within them.

But Paul knew that the resurrection power he so desired to see is most often revealed in the context of suffering. Just as Jesus had to suffer and die before He could experience the resurrection, we will find ourselves suffering so that we might experience the resurrection power of God’s Spirit in our own lives. Just as Jesus experienced humiliation before His glorification, so will we. And then, Paul reminds us, it will all end in death. The ultimate form of suffering we all face is our own physical death. But Paul wants us to remember that there is a resurrection of the dead. Death is not the end. It is really the beginning of something greater, and Paul told the believers in Corinth what they could expect when death finally came.

For our dying bodies must be transformed into bodies that will never die; our mortal bodies must be transformed into immortal bodies.

Then, when our dying bodies have been transformed into bodies that will never die, this Scripture will be fulfilled:

“Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?” – I Corinthians 15:53-55 NLT

Why put confidence in the flesh? It’s of no value and will ultimately be left behind. And why put stock in our own worthiness before God? Without Christ, we have no righteousness of our own. As Paul told the Colossian believers, it all boils down to this: “Christ in you, the hope of glory” (Colossians 1:27 ESV).

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

Love Beyond Degree

The Bride Confesses Her Love

She

2 Let him kiss me with the kisses of his mouth!
For your love is better than wine;
3     your anointing oils are fragrant;
your name is oil poured out;
    therefore virgins love you.
4 Draw me after you; let us run.
    The king has brought me into his chambers.

Others

We will exult and rejoice in you;
    we will extol your love more than wine;
    rightly do they love you.

She

5 I am very dark, but lovely,
    O daughters of Jerusalem,
like the tents of Kedar,
    like the curtains of Solomon.
6 Do not gaze at me because I am dark,
    because the sun has looked upon me.
My mother's sons were angry with me;
    they made me keeper of the vineyards,
    but my own vineyard I have not kept!
7 Tell me, you whom my soul loves,
    where you pasture your flock,
    where you make it lie down at noon;
for why should I be like one who veils herself
    beside the flocks of your companions?

Solomon and His Bride Delight in Each Other

He

8 If you do not know,
    O most beautiful among women,
follow in the tracks of the flock,
    and pasture your young goats
    beside the shepherds' tents.

9 I compare you, my love,
    to a mare among Pharaoh's chariots.
10 Your cheeks are lovely with ornaments,
    your neck with strings of jewels.

Others

11 We will make for you ornaments of gold,
    studded with silver.  – Song of Solomon 1:2-11 ESV

For many, this is a controversial book because of its somewhat lurid and scandalous content. Some think it has no place in the canon of Scripture. Even Origen of Alexandria, an early Christian scholar, ascetic, and theologian, had reservations about the book and its content.

“I advise and counsel everyone who is not yet rid of vexations of the flesh and blood, and has not ceased to feel the passions of this bodily nature, to refrain from reading the book and the things that will be said about it.” – Origen (c.185-c.254)

The book opens with the statement, “The Song of Songs, which is Solomon's” (Song of Solomon 1:1 ESV). This would seem to indicate that what follows is from the pen of the great king of Israel, Solomon the son of David. Renowned as a poet, Solomon penned more than 1,005 songs or poems (1 King 4;32), and this one is considered to be one of his best. Some view it as a single poem, while others argue it is a collection of similar but distinctive poetic musings. But few would disagree that this lengthy sonnet is an intimate exchange of affectionate words between two lovers. 

To make the text easier to read, the translators of the English Standard Version provided helpful descriptors that determine who is speaking at any given moment. Without them, it would be quite difficult to determine the exact identity of the speakers.

The text opens with a word from the young Shulamite maiden, who expresses her deep affection and desire for the man of her dreams.  She invites him to embrace and kiss her over and over again because his love is “sweeter than wine” (Song of Solomon 1:2 NLT). Reading this text can be more than a bit uncomfortable because it’s like reading a letter that was not meant for your eyes. This is intimate stuff that leaves the reader feeling awkward; as if they are overhearing a private conversation. The very language of these verses is intended to convey the idea that the speakers are unaware that their words are being read by an unseen audience. The young woman shows no signs of reservation or embarrassment. Her love drives her choice of words and they are meant to reflect her deep and abiding affection for the man of her dreams.

The Shulamite maiden may be young but she is anything but shy. Her words are almost brazen in nature, reflecting a boldness that borders on shamelessness. She describes his love for her as more intoxicating than wine; leaving her mental faculties compromised as if she is no longer in control of her senses. These are the words of a woman who is more than in love; she is infatuated. 

She even lets her lover know that the mere scent of him drives her crazy. His anointing oils make her head swoon. But more important than the smell of his cologne is the character of his name.

“…your name is like the spreading fragrance of scented oils.” – Song of Solomon 1:3 NLT

In essence, she’s saying that he has a “sweet-smelling” reputation. In fact, this young man is so well thought of that all the other young maidens are jealous of her relationship with him. This man wasn’t just good-looking; he had a good reputation. He was the complete package; handsome, loving, and a well-respected member of society. This guy was from superficial or an empty suit. He was the real deal with a quality of character that more than matched his outer appearance.

In verse four, the maiden expresses her deep desire for her lover to seize the initiative and take her away. She wants him to make the next move and reveal his love for her through action. She reveals her admiration for him by referring to him as her king.

Verse four could be translated, “O king, bring me into your chambers!” She is anxious to consummate the relationship and is unashamed to admit it. But she knows that the two of them must follow societal customs and protocols. Her lover needed to be the one to take the next step in their relationship. But she wasn’t above providing a bit of enthusiastic encouragement.

But her words are interrupted by a response from the other maidens in the community. They have been listening and watching, and now express their joy over the prospect of her marriage to this one-of-a-kind find.

“How happy we are for you, O king.
    We praise your love even more than wine.”  – Song of Solomon 1:4 NLT

They address their excited words of congratulations to Solomon, the king, and echo the words of the Shulamite maiden in praising the superiority of his love. There is a sense in which these young women are eager to see what happens with this match made in heaven. Rather than jealousy, these maidens exhibit joy and excitement at the good fortune of their friend.

In verses 5-8, the young maiden responds to the kind words of her peers, but in doing so, she reveals her own struggle with a low sense of self-worth. She describes her skin as being dark in appearance, a trait she believes to be unattractive for the future wife of a king.

“I am dark but beautiful,
    O women of Jerusalem—
dark as the tents of Kedar,
    dark as the curtains of Solomon’s tents.
Don’t stare at me because I am dark—
    the sun has darkened my skin.” – Song of Solomon 1;5-6 NLT

She recognizes her own natural beauty but fears that her long days spent caring for her brothers' vineyards in the hot Middle Eastern sun, had left her skin uncharacteristically darkened. It appears that her brothers forced her to serve as their own personal slave, tending their grapes while having to neglect her own “vineyard” or body. She is deeply in love but questions her own attractiveness and worthiness to be loved by the king.

But her love for him makes her long to be in his presence. She lets him know that she desires to be where he pastures his flocks. This description of the king as a shepherd was common in that day, as they believed the sovereign was responsible for caring for the flock of God. In a rather obscure statement, the maiden expresses her reluctance to “be like one who veils herself” (Song of Solomon 1:7 ESV). This is most likely a reference to the actions of a prostitute. In that day, it was common for women of ill repute to cover their faces so their true identity could be hidden from the general public. This young love-struck woman is anxious to see her lover but doesn't want to chase after him and be mistaken as a “loose woman.” So, she asks for the best time of day to meet with him; at a time that would guarantee their union without a lot of prying eyes.

Her beloved responds with an invitation for her to “follow in the tracks of the flock” (Song of Solomon 1:8 ESV). She will find it easy to discover his location by simply looking for the fruits of his labor. He describes himself as a shepherd by cares for all those under his care. Wherever the “flock” of his kingdom is enjoying the blessings of his leadership, she will find him.

Anxious to see this beautiful young maiden, the king vocalizes his admiration for and attraction to her beauty.

“You are as exciting, my darling,
    as a mare among Pharaoh’s stallions.
How lovely are your cheeks;
    your earrings set them afire!
How lovely is your neck,
    enhanced by a string of jewels.” – Song of Solomon 1:9-10 NLT

He is equally taken by her beauty as she is by his and makes it clear that he is not alone; other men (Pharaoh’s stallions) share his admiration. This rather crass-sounding statement is intended to let her know that her beauty has attracted the eyes of many men, and he counts himself lucky to be the one she longs to be with.

To this declaration of his affection and infatuation, the other maidens share their intent to provide gifts to further accentuate her natural beauty.

“We will make for you earrings of gold
    and beads of silver.” – Song of Solomon 1:11

They are willing to provide the earrings and necklace that the king will reward to his future wife; their willing gift to help seal the deal between these two young lovers.

This entire section is designed to describe the depth of love shared between the king and the Shulamite maiden. They are young and in love and their affection for one another is difficult to hide or contain. This mutual love is unbridled and almost impossible to contain. It provides a wonderful illustration of the kind of love that God had for the people of Israel and that which Christ shared with His bride, the Church. But that same selfless love should be met with a reciprocal passion from the heart of the one upon whom that love is poured out. These two young people are meant to be a vivid illustration of the love between the Almighty and His people. They are unashamed and unwilling to hide their love for one another and understand the one-of-a-kind nature of their God-ordained affection.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Love on God’s Terms

The Song of Songs, which is Solomon’s. – Song of Solomon 1:1 ESV

This is probably one of the most hotly debated books in the Bible. The interpretations of its meaning are countless and questions regarding its purpose are endless. Some see it as an allegory that carries deeper spiritual meaning. Others read it as an actual autobiographical story featuring events from the life of Solomon himself.

There is little debate that it is a love poem. That is clear from a cursory reading of its eight short chapters. But why is it in the Bible? If all Scripture is profitable for teaching, reproof, and training in righteousness, why is this book included? What is it attempting to teach us? As I read through it this morning I was struck by how many times it caused me to reflect on the love of God. It seems to reveal the kind of love God has for His people and that He longs for them to have for Him. It is the same kind of love that Christ has for His bride, the Church, and that He desires to receive in return. Finally, it is the kind of love that any husband should feel for his wife and she willingly returns to Him.

It is indeed a book about love. Whether it is about real people and real events, I can't say. But it is about love; a faithful, eyes-for-you-only kind of love that God illustrates in His love for those He calls His own. It is the kind of love that caused Christ to take on human flesh and die a sinner’s death in our place on the cross. This kind of love is selfless and sacrificial. It is passionate and powerful. It is intimate and intense. I can't help but read this book and be reminded of the Father's love for me. I am blown away by how Christ expresses His love for me each and every day. God the Father and God the Son call out to me daily, longing to have a love relationship with me that is two-way, not one-way. But so often I am more than willing to accept their love but refuse to return it.

The Song of Solomon shows love that is given and received. Neither character can live without the other. There is a level of infatuation in the poem that will leave the reader a bit embarrassed. The dialogue between the two anonymous lovers are syrupy and saccharine. They almost feel a little bit over the top and uncomfortable to read – like you're looking at someone's private love letters. But the love expressed here is genuine and sincere. It is intimate and personal. There is a sense of infatuation and focused quality behind the love expressed in these eight chapters that reflect the way we are loved by God and how we should return that love to Him.

Yet, the book doesn’t mention the name of God a single time. His name is nowhere to be found but His presence is unmistakingly felt as one considers the deep and abiding nature of the love described on the book’s pages.

“God’s name is absent from the entire setting. But who would deny that his presence is strongly felt? From whom come such purity and passion? Whose creative touch can ignite hearts and bodies with such a capacity to bring unsullied delight to another? Who kindled the senses that savor every sight, touch, scent, taste, and sound of a loved one? Whose very character is comprised of the love that is the central subject of the Song? None of this is to allegorize either the minute details or the main sense of the book. It is about human love at its best. But behind it, above it, and through it, the Song, as part of the divinely ordered repertoire of Scripture, is a paean of praise to the Lord of creation who makes possible such exquisite love and to the Lord of redemption who demonstrated love’s fullness on a cross.” – David A. Hubbard, Ecclesiastes, Song of Solomon

In terms of the authorship of the book, the debate has been long and intense and continues to this day. Due to the number of times Solomon’s name is mentioned in the poem, many have concluded that he is its author. Others have ruled him out because of his well-chronicled practice of polygamy. The Book of 1 Kings details Solomon’s over-the-top love affair with the opposite sex by revealing that at one time his harem consisted of 700 wives and 300 concubines (1 Kings 11:3). This unbridled predilection for the opposite sex would end up driving a wedge between Solomon and his God because it was in direct violation of the will of God. This prohibition against kings accumulating wives for themselves had been given long before Israel had a king.

The king must not take many wives for himself, because they will turn his heart away from the LORD. – Deuteronomy 17:17 NLT

Yet, Solomon ignored God’s command, in a big way. The Book of 1 Kings elaborates on the egregious nature of Solomon’s disobedience.

Now King Solomon loved many foreign women, along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, from the nations concerning which the Lord had said to the people of Israel, “You shall not enter into marriage with them, neither shall they with you, for surely they will turn away your heart after their gods.” Solomon clung to these in love. He had 700 wives, who were princesses, and 300 concubines. And his wives turned away his heart. For when Solomon was old his wives turned away his heart after other gods, and his heart was not wholly true to the Lord his God, as was the heart of David his father. For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. So Solomon did what was evil in the sight of the Lord and did not wholly follow the Lord, as David his father had done. – 1 Kings 11:1-6 ESV

Some scholars argue that Solomon could have written this poem earlier in his life, long before his penchant for accumulating wives got the better of him. According to the Book of Ecclesiastes, also attributed to Solomon, the latter years of his life were marked by an obsessive-compulsive need to hoard.

I bought male and female slaves, and had slaves who were born in my house. I had also great possessions of herds and flocks, more than any who had been before me in Jerusalem. I also gathered for myself silver and gold and the treasure of kings and provinces. I got singers, both men and women, and many concubines, the delight of the sons of man. – Ecclesiastes 2:7-8 ESV

This less-than-flattering self-disclosure has led many scholars to reject Solomon as the author of the Book of the Song Solomon. Others get around Solomon’s sexual indiscretions by assuming he wrote this epic poem earlier in life, long before old age and affluence damaged his reasoning and tarnished his reputation.

While the debate about authorship continues unabated, another unresolved conflict concerns how this book should be interpreted. Over the years, a majority of commentators and biblical scholars have argued that its content is meant to be read allegorically. Yet, there is nothing in the book’s content that suggests this is the appropriate interpretative model. It is presented as a series of love poems between Solomon and a woman who is identified as Shulamite.

Return, return, O Shulammite,
    return, return, that we may look upon you.

Why should you look upon the Shulammite,
    as upon a dance before two armies? – Song of Solomon 6:13 ESV

The term “Shulamite” is believed to be derived from the Hebrew word, shulammit, which can be translated as “woman of Jerusalem.” Once again, there has been much debate as to the exact identity of this woman, but no one can deny that she plays a significant role in the poem.

It seems best to take a literal approach when interpreting this book, treating the characters and the content as historical and not figurative. This approach does not eliminate the typological nature of the book. The two individuals whose deep love for one another is on display throughout the book are intended to illustrate something far greater than the relationship between two infatuated lovers. Over the years, scholars have speculated that the content of this book is meant to illustrate the love of Yahweh for the people of Israel. Others have determined that the two characters represent Jesus and His bride, the Church.

“The shepherd is a picture of Christ, that great Shepherd of the sheep. The Shulamite mirrors the Church or the individual believer devoted to Him. Solomon represents the prince of this world armed with all worldly pomp, power, and magnificence. The court women are those who admire him and who look askance at those who turn their backs upon the world, its system, and all that it has to offer in favor of an absent and, to them, unknown Beloved.” – John Phillips, Exploring the Song of Solomon

The one thing that is not up for debate is that this is a love story. The words exchanged between the two characters are intimate and unabashedly intense. Reading the dialogue can feel awkward and intrusive. It is like listening in on a private phone call between a husband and his wife. But the unashamed openness of the two lovers is meant to convey a degree of love and desire that borders on the obsessive. Their shockingly candid expressions of love are intended to make the reader blush but are also meant to stir up a desire to experience such unbridled desire for another.

The intimate language found in this book will be offputting to some. They will find it too strong and inappropriate for consumption. But if God divinely inspired its content, then this book is also “profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy:16 ESV). May we read it with eyes wide open and our hearts prepared to hear what God has to teach about love – love between a woman and a man, and love between a God and His people.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

No Role Too Small

21 The Lord spoke to Moses, saying, 22 “Take a census of the sons of Gershon also, by their fathers' houses and by their clans. 23 From thirty years old up to fifty years old, you shall list them, all who can come to do duty, to do service in the tent of meeting. 24 This is the service of the clans of the Gershonites, in serving and bearing burdens: 25 they shall carry the curtains of the tabernacle and the tent of meeting with its covering and the covering of goatskin that is on top of it and the screen for the entrance of the tent of meeting 26 and the hangings of the court and the screen for the entrance of the gate of the court that is around the tabernacle and the altar, and their cords and all the equipment for their service. And they shall do all that needs to be done with regard to them. 27 All the service of the sons of the Gershonites shall be at the command of Aaron and his sons, in all that they are to carry and in all that they have to do. And you shall assign to their charge all that they are to carry. 28 This is the service of the clans of the sons of the Gershonites in the tent of meeting, and their guard duty is to be under the direction of Ithamar the son of Aaron the priest.

29 “As for the sons of Merari, you shall list them by their clans and their fathers’ houses. 30 From thirty years old up to fifty years old, you shall list them, everyone who can come on duty, to do the service of the tent of meeting. 31 And this is what they are charged to carry, as the whole of their service in the tent of meeting: the frames of the tabernacle, with its bars, pillars, and bases, 32 and the pillars around the court with their bases, pegs, and cords, with all their equipment and all their accessories. And you shall list by name the objects that they are required to carry. 33 This is the service of the clans of the sons of Merari, the whole of their service in the tent of meeting, under the direction of Ithamar the son of Aaron the priest.” – Numbers 4:21-33 ESV

The entire Tabernacle complex, including the courtyard and its surrounding fence, was only 75 feet wide and 150 feet long. The Tabernacle itself was roughly 15 feet in width and 45 feet in length. Yet this relatively small sanctuary compound was intricately designed and comprised of hundreds of interlocking pieces that allowed it to be disassembled and transported from one place to another. God had given Moses very detailed instructions as to how each facet of the Tabernacle proper and its surrounding courtyard was to be manufactured and then pieced together to form the whole.

Because the Tabernacle was to serve as God’s earthly dwelling place, the entire complex was considered to be holy and set apart for His use alone. The Israelites were commanded to treat this structure with proper awe and reverence, and the tribe of Levi was given the specific task of caring for its contents. They were assigned the weighty responsibility of protecting the holiness of God’s house, whether it was in its assembled form or taken apart and being carried from one location to another. At no point did the Tabernacle cease to be a holy place, even when it was disassembled and being carted across the wilderness.

Since the Kohathites had been given responsibility for the holy objects that were located in the Tabernacle proper, it was up to the Gershonites and Merarites to deal with the rest of the structure. Under the direction of Aaron and his sons, these two groups of families and clans were to assist in the disassembly of the structure and then they were to carry the pieces to the next destination. For the Gershonites, their primary responsibility covered the structure of the Tabernacle itself.

“They must carry the curtains of the Tabernacle, the Tabernacle itself with its coverings, the outer covering of fine goatskin leather, and the curtain for the Tabernacle entrance. They are also to carry the curtains for the courtyard walls that surround the Tabernacle and altar, the curtain across the courtyard entrance, the ropes, and all the equipment related to their use. The Gershonites are responsible for all these items.” – Numbers 4:25-26 NLT

In a sense, the Gershonites were little more than professional movers, tasked with taking down the Tabernacle structure and carefully transporting the pieces. But what made their task more than a bit stressful was that the “owner” of this house was none other than God Almighty. While they were not responsible for the sacred objects, such as the ark of the covenant and the altar of incense, they could not take their role any less seriously. The various curtains, partitions, cords, and clasps that comprised the walls of the Tabernacle were to be treated with reverence and protected from contamination or damage. God had given Moses very specific details concerning the elaborate nature of these items.

“Make the Tabernacle from ten curtains of finely woven linen. Decorate the curtains with blue, purple, and scarlet thread and with skillfully embroidered cherubim. These ten curtains must all be exactly the same size—42 feet long and 6 feet wide. Join five of these curtains together to make one long curtain, then join the other five into a second long curtain. Put loops of blue yarn along the edge of the last curtain in each set. The fifty loops along the edge of one curtain are to match the fifty loops along the edge of the other curtain. Then make fifty gold clasps and fasten the long curtains together with the clasps. In this way, the Tabernacle will be made of one continuous piece.” – Exodus 26:1-6 NLT

In a sense, the Gershonites were responsible for the “guts” of the Tabernacle. It was their task to ensure that these massive woven curtains were carefully folded and protected from the hot desert sun and the grit and grime associated with travel through the wilderness terrain. Without these items, there would be no Tabernacle in which to place the holy objects and therefore, no place for the glory of God to dwell. The ark of the covenant and the mercy seat that sat on top of it could not be unpacked and uncovered until the walls of the Tabernacle were fully assembled and the Holy of Holies was properly prepared. Until then, the ark would remain hidden under its protective coverings, and the glory of God could not come to rest on the mercy seat.

So, the Gershonites could not afford to view their role as inferior or less important than that of their Kohathite brothers. Each group had its role to play and everyone needed to fulfill their particular part faithfully and in strict compliance with God’s will.

This included the Merarites, who were assigned what appears to be the lowest and least important task of all.

“Their only duty at the Tabernacle will be to carry loads. They will carry the frames of the Tabernacle, the crossbars, the posts, and the bases; also the posts for the courtyard walls with their bases, pegs, and ropes; and all the accessories and everything else related to their use. Assign the various loads to each man by name.” – Numbers 4:31-32 NLT

One might say that the Merarites were tasked with doing the “grunt work” of the project. To accomplish their part, all they needed was a strong back and a willing heart. But their role was essential because they were caring for the literal foundation of the Tabernacle. The intricate, interlocking timber framework of the Tabernacle served as the skeleton upon which the fabric “skin” that comprised the walls was placed. This entire design had been ordained by God and was intended to serve as the infrastructure of the Tabernacle. God had given Moses

“For the framework of the Tabernacle, construct frames of acacia wood. Each frame must be 15 feet high and 27 inches wide, with two pegs under each frame. Make all the frames identical. Make twenty of these frames to support the curtains on the south side of the Tabernacle. Also make forty silver bases—two bases under each frame, with the pegs fitting securely into the bases. For the north side of the Tabernacle, make another twenty frames, with their forty silver bases, two bases under each frame. Make six frames for the rear—the west side of the Tabernacle— along with two additional frames to reinforce the rear corners of the Tabernacle. These corner frames will be matched at the bottom and firmly attached at the top with a single ring, forming a single corner unit. Make both of these corner units the same way. So there will be eight frames at the rear of the Tabernacle, set in sixteen silver bases—two bases under each frame.

“Make crossbars of acacia wood to link the frames, five crossbars for the north side of the Tabernacle and five for the south side. Also make five crossbars for the rear of the Tabernacle, which will face west. The middle crossbar, attached halfway up the frames, will run all the way from one end of the Tabernacle to the other. Overlay the frames with gold, and make gold rings to hold the crossbars. Overlay the crossbars with gold as well.” – Exodus 26:15-29 NLT

These massive wooden beams were just as integral to the Tabernacle’s holiness as the sacred objects that would sit within the walls they formed. Without the beams, there would be no place to hang the curtains, and without the curtains, there would be no walls to form the Holy Place and the Holy of Holies. That would result in no inner sanctum in which to place the ark of the covenant and, therefore, no mercy seat over which the glory of God could dwell.

This picture of interdependence and cooperation is vital to understanding how God views His chosen people. He designed them to serve in a spirit of unity that accentuated their differences but enhanced their overall spiritual success as a nation. There were 12 tribes, but God viewed them as one people. Moses was the designated leader, but Aaron had his role to play. All of the Israelites were considered children of God, but the Levites had been set apart to serve in a special capacity as intermediaries between the people and God. Even within the tribe of Levi, various families and clans had been assigned different tasks to ensure that God’s house was protected so God’s presence could be preserved.

The apostle Paul picked up on this divine design for unity and interdependence when speaking of the body of Christ, the church.

For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.

For the body does not consist of one member but of many. If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many parts, yet one body. – 1 Corinthians 12:12-20 NLT

The Merarites were not second-class citizens, and the Korathites were not the spiritual superstars of Israel. Each had their God-ordained role to play and they needed to cooperate and carry out their task according to God’s will so that His presence might remain among them. No task was too small. No role was insignificant. Because God was behind it all.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

A Time to Sow

6 Let the one who is taught the word share all good things with the one who teaches. 7 Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. 8 For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. 9 And let us not grow weary of doing good, for in due season we will reap, if we do not give up. 10 So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith. – Galatians 6:6-10 ESV

For the apostle Paul, the body of Christ was to operate in a spirit of mutual love and reciprocity. There was no place for selfishness or a what’s-in-it-for-me attitude. The model Christ left us was one of selfless sacrifice and love for others. Paul has already talked about coming alongside a fellow believer who has been caught up in sin. He has encouraged that they pursue restoration, rather than practice exclusion. No one was to practice a kind of spiritual elitism, considering themselves better than anyone else. The Christian life was to be marked by a sense of interdependence and a desire to put the needs of others ahead of their own.

This spirit of harmony and communal care was to influence every area of the Galatian’s lives, including the way they provided for the needs of those who taught them the Word of God.

Let the one who is taught the word share all good things with the one who teaches. – Galatians 6:6 ESV

This wasn’t Paul’s way of lining his own pocket; he was simply encouraging the Galatians to properly provide for those through whom God had shared the good news of Jesus Christ. In those days, pastors and teachers like Paul were not on the payroll of the local church, so their livelihood was dependent upon the gracious, free-will gifts of the congregation to whom they ministered. As an itinerant evangelist and minister, Paul knew firsthand how difficult it was to survive without a steady source of income. which led him to bring up this topic repeatedly in his letters.

Elders who do their work well should be respected and paid well, especially those who work hard at both preaching and teaching. For the Scripture says, “You must not muzzle an ox to keep it from eating as it treads out the grain.” And in another place, “Those who work deserve their pay!” – 1 Timothy 5:17-18 NLT

Since we have planted spiritual seed among you, aren’t we entitled to a harvest of physical food and drink?…Don’t you realize that those who work in the temple get their meals from the offerings brought to the temple? And those who serve at the altar get a share of the sacrificial offerings. In the same way, the Lord ordered that those who preach the Good News should be supported by those who benefit from it. – 1 Corinthians 9:11, 13-14 NLT

Paul’s point is that the body of Christ has been equipped by God to care for itself. In his letter to the church in Ephesus, Paul emphasized God’s divine design for the spiritual well-being of the family of faith.

And he [God] gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ. – Ephesians 4:11-13 ESV

There are roles and responsibilities within the church that are designed to provide for the well-being of those who make up each local fellowship. Paul says that those who have received the word of God should be willing to share what they have with those who taught it to them. In that day and age, those who served as apostles, prophets, evangelists, shepherds, and teachers, often did so without any form of financial remuneration. Some even became itinerant teachers, traveling from city to city, to minister the word of God to local congregations. Paul, as one such individual, encouraged believers to provide for the needs of these people.

In his letter to the church in Corinth, Paul elaborated on the common expectation among believers to care for those who taught them.

Do we not have the right to eat and drink? Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas? Or is it only Barnabas and I who have no right to refrain from working for a living? Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk? – 1 Corinthians 9:4-7 ESV

Paul went on to ask them the question, “If we have sown spiritual things among you, is it too much if we reap material things from you?” (1 Corinthians 9:11 ESV). Even though Paul claimed to have never demanded this God-given right to provision from the churches to whom he ministered, he said, “…those who proclaim the gospel should get their living by the gospel” (1 Corinthians 9:14 ESV).

For Paul, this all seemed to boil down to the unique, God-ordained nature of the body of Christ. There was to be no lack and no need unmet. God would graciously provide teachers to proclaim His Word and bless the hearers so they could provide for their physical needs.

But Paul warns against cultivating a selfish mindset that might disrupt this God-ordained plan of provision. He uses the agricultural metaphor of sowing and reaping, describing someone who “sows to his own flesh” (Galatians 6:8 ESV). This was Paul’s way of warning against giving in to one’s sinful nature and allowing the desires of the flesh to override the will of the Holy Spirit. This kind of attitude would produce negative consequences, with the sower reaping corruption rather than blessings. Paul bluntly states, “You will always harvest what you plant” (Galatians 6:7 NLT).

It would have been easy for the Galatians to view the prophets, evangelists, and teachers as lazy because they “refused” to work. They could have viewed these individuals as freeloaders and withheld any form of compensation for their efforts. Others could have taken the attitude “what is mine, is mine.”

In some of these communities, people had a hard enough time just making ends meet. The thought of having to give away your money or food to someone else would have been a difficult burden to bear. But Paul encouraged them to “not grow weary of doing good” (Galatians 6:9 ESV). Man’s sinful nature will always encourage selfishness and self-centeredness. Isolation and independence are normal human inclinations, but Paul knew that the success of the church was dependent upon its members sowing to the Spirit. In other words, they were to invest their time, energy, and talents into those things the Spirit was directing them to do. If they did, they would reap the kind of fruit only the Spirit can produce: Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23).

Living according to the Spirit is unnatural. It is a supernatural, divine enablement that is in direct conflict with our old natures. There will always be a part of us that will resist obeying what the Spirit tells us to do. We won’t want to give or share what we have with others. Our natural inclination will be to hoard and protect what we have. The normal response of the flesh will be to resist putting the needs of others ahead of our own.

But Paul tells us, “…as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (Galatians 6:10 ESV). As long as we live on this planet, we will have opportunities to do good. It is in the here and now that our generosity, patience, kindness, gentleness, and self-control are needed. There will be no need for patience when Christ establishes His Kingdom on earth. In the eternal state, there will be no one with unmet needs. There will be no sin, so it will be unnecessary for us to respond to hatred with love. We will not be required to return harsh words with words of kindness, anger with gentleness, or temptation with self-control.

But as long as the Lord delays His return and we remain in this life, we will have untold opportunities to live out our faith and display the fruit of the Spirit for the benefit of all those around us. We must sow while the season is right but what we sow is of utmost importance. If we sow fleshly, self-centered desires, we will reap the deeds of the flesh. But if we sow the spiritual seed of the Spirit of God, living according to His power and in submission to His will, we will reap the fruit of the Spirit. And one day, we will reap the final reward that comes from a life lived in faith.

But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. – Romans 6:22 ESV

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Obey. Submit. Pray.

17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.

18 Pray for us, for we are sure that we have a clear conscience, desiring to act honorably in all things. 19 I urge you the more earnestly to do this in order that I may be restored to you the sooner. – Hebrews 13:17-19 ESV

In our culture, we tend to view leadership through a distorted lens. We aspire to leadership. We see it as something to be sought after and as kind of a reward for a job well done. Leaders are the successful ones, the over-achievers who have earned the right to be followed and to enjoy all the benefits that come with their title.

For many of us, leaders are not so much to be followed as envied. We covet their corner office and exorbitant salaries. We grow jealous of their prestige and power, and we dream of the day when we will get our moment in the spotlight. This mentality, while mostly visible in the secular arena, can even make its way into the church, the body of Christ. It can even lead to a sense of disrespect for leadership among God’s people. But this is nothing new.

Moses, the man whom God chose to deliver the people of Israel out of captivity in Egypt and lead them to the promised land, found himself constantly questioned and blamed for everything. His own brother and sister tried to stage a coup and force him to share his power and authority with them.

The prophets of God were all ignored, disliked, and treated like social outcasts – all because their message was not what the people wanted to hear.

Jesus Himself was a victim of leadership loathing. As long as He performed miracles, handed out free meals, and talked about a new kingdom, the people flocked to hear what He had to say. But as soon as He started talking about suffering, taking up your cross, and dying to self, the crowds quickly thinned out. When He entered into Jerusalem riding on a donkey, fresh off the heels of His raising of Lazarus from the dead, the people celebrated Him with great gusto. But when news of His arrest got out, His former cheerleaders disappeared from sight, including His twelve disciples.

The author of Hebrews knew that people can be fickle when it comes to leadership, even in the church. So he encouraged his readers to do three things: Obey, submit, and pray. He knew that the role of a leader was difficult and virtually impossible if those being led refused to follow. He also knew that reluctant or disgruntled followers could make the life of any leader miserable. Gossips, grumblers, and discontented followers can become like cancer, spreading discord and disunity throughout the body. So, he encouraged his readers to obey and submit.

The Greek word for obey is peithō and it means “to listen to, obey, yield to, comply with.” But it also carries the idea of trust and confidence. As believers, we are to place our trust and confidence in those whom God has placed in leadership over us. We are to see them as hand-picked by Him, and we are to submit to them. The Greek word he uses is hypeikō and it means “to yield to authority and admonition.” It includes the concept of non-resistance. When we submit to and obey the leadership God has placed over us, we are ultimately placing our faith in Him. We are displaying our belief that He knows what He is doing and is working through those He has placed in authority over us.

Finally, the author of Hebrews encourages us to pray for those who lead us. It is easy to complain about leadership. We won’t always agree with what they are doing or where they are leading us. But rather than question our leaders, we should pray for them. Theirs is not an easy job, and we must never lose sight of the fact that they will one day answer to God for how they have led. Leaders in the church answer to a higher authority – God Himself. They will have to give an account of how they have cared for the flock of God.

It was Peter who warned the elders of the local church to “care for the flock that God has entrusted to you. Watch over it willingly, not grudgingly – not for what you will get out of it, but because you are eager to serve God” (1 Peter 5:2 NLT). Paul told the elders of the church in Ephesus, “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood” (Acts 20:28 ESV).

Leading the church of God is not easy. Shepherding the flock of God is a big responsibility. Do some godly leaders do their job in a less-than-godly way? Certainly. Do all pastors, teachers, elders, and deacons always lead in the way that God would have them? Sadly, the answer is no.

Moses was far from perfect. David had his flaws and failings. Solomon was wise, but not always the brightest bulb in the box when it came to leadership. But God had placed each of them where they were. Praying for our leaders is the best way to ensure that they become godly leaders. Obeying and submitting to them as having been placed over us by God is an expression of our faith in His sovereignty. But we must never forget that godly followers are essential to the success of any godly leader.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Feast of Weeks

15 “You shall count seven full weeks from the day after the Sabbath, from the day that you brought the sheaf of the wave offering. 16 You shall count fifty days to the day after the seventh Sabbath. Then you shall present a grain offering of new grain to the Lord. 17 You shall bring from your dwelling places two loaves of bread to be waved, made of two tenths of an ephah. They shall be of fine flour, and they shall be baked with leaven, as firstfruits to the Lord. 18 And you shall present with the bread seven lambs a year old without blemish, and one bull from the herd and two rams. They shall be a burnt offering to the Lord, with their grain offering and their drink offerings, a food offering with a pleasing aroma to the Lord. 19 And you shall offer one male goat for a sin offering, and two male lambs a year old as a sacrifice of peace offerings. 20 And the priest shall wave them with the bread of the firstfruits as a wave offering before the Lord, with the two lambs. They shall be holy to the Lord for the priest. 21 And you shall make a proclamation on the same day. You shall hold a holy convocation. You shall not do any ordinary work. It is a statute forever in all your dwelling places throughout your generations.

22 “And when you reap the harvest of your land, you shall not reap your field right up to its edge, nor shall you gather the gleanings after your harvest. You shall leave them for the poor and for the sojourner: I am the Lord your God.” – Leviticus 23:15-22 ESV

The Feast of Firstfruits was to mark the beginning of the spring harvest season for the nation of Israel. It was a time to express thanks to God for His gracious provision of produce in the new land. But Moses was given instructions to establish yet another holy convocation to take place 50 days later when the final crops of that harvest season would be gathered in.

This festival was called the Feast of Weeks or Shabuoth (Exodus 34:22). Sometime during the 3rd and 2nd centuries BC, the Hebrew Scriptures were translated into Greek and this came to be known as the Septuagint. In the Septuagint, the Feast of Weeks became the Feast of Pentecost because of the 50-day timeline reference. The Greek word, pentekostos means “the fiftieth day.”

Nearly two months after the wave offering was presented (Leviticus 23:12), the Israelites were to bring another offering that marked the end of the harvest season. This feast was intended to celebrate the rich bounty that God had provided. At the beginning of the season, they had given God a small portion of the initial harvest that represented the first and best of the land’s produce. But 50 days later, when the last of the grain was harvested, the people were to look back in gratitude for all that God had given them. He had blessed them richly.

The harvest season was to be bookended by two different grain offerings. The first was an offering most likely consisted of barley grain because it was one of the first crops to ripen. This was presented in the form of a sheaf that was waved before the Lord by the priest. It was accompanied by the sacrifice of a single unblemished one-year-old lamb along with a food and drink offering. But the grain offering given during the Feast of Weeks was to consist of wheat grain that had been made into loaves of bread. 

“From wherever you live, bring two loaves of bread to be lifted up before the Lord as a special offering. Make these loaves from four quarts of choice flour, and bake them with yeast. They will be an offering to the Lord from the first of your crops.” – Leviticus 23:17 NLT

  This one-day feast was intended to celebrate the generosity that God had shown to His covenant people. He had brought them into the land as He had promised and blessed them with homes, fields, and vineyards. The faithfulness of God was visibly demonstrated by the fruitfulness of the land. All their needs had been met and, in grateful response, they were to celebrate their gracious God.

As the text makes clear, this celebration included a greater number of sacrificial animals. Through a tangible display of generosity, the Israelites would demonstrate the true extent of their gratefulness. They were required to offer a one-year-old lamb, a young bull, two rams, a male goat, and two additional one-year-old lambs. There were also food and drink offerings that were included in the day’s ceremonies.

One of the interesting differences between this feast and the Feast of Unleavened Bread that marked the beginning of the festival season, was the presence of yeast in the baking of the bread. The Israelites calendar year began with Passover, and the day after Passover began the Feast of Unleavened Bread.

“The Lord’s Passover begins at sundown on the fourteenth day of the first month. On the next day, the fifteenth day of the month, you must begin celebrating the Festival of Unleavened Bread. This festival to the Lord continues for seven days, and during that time the bread you eat must be made without yeast.” – Leviticus 23:5-6 NLT

But 50 days later, the people were given permission to bake bread with yeast.

“…bring two loaves of bread to be lifted up before the Lord as a special offering. Make these loaves from four quarts of choice flour, and bake them with yeast.” – Leviticus 23:17 NLT

The Passover and Feast of Unleavened Bread were intended to commemorate the Israelites’ release from captivity in Egypt. In the inaugural Passover, God had instructed His people to prepare bread made without yeast.

“This is a day to remember. Each year, from generation to generation, you must celebrate it as a special festival to the Lord. This is a law for all time. For seven days the bread you eat must be made without yeast. On the first day of the festival, remove every trace of yeast from your homes. Anyone who eats bread made with yeast during the seven days of the festival will be cut off from the community of Israel.” – Exodus 12:14-15 NLT

And God had been adamant about the prohibition concerning yeast.

“The bread you eat must be made without yeast…” – Exodus 12:18 NLT

“During those seven days, there must be no trace of yeast in your homes.” – Exodus 12:19 NLT

“Anyone who eats anything made with yeast during this week will be cut off from the community of Israel.” – Exodus 12:19 NLT

“During those days you must not eat anything made with yeast.” – Exodus 12:20 NLT

“Wherever you live, eat only bread made without yeast.” – Exodus 12:20 NLT

The idea was that the people of Israel needed to be ready to leave at a moment’s notice. When God got ready to deliver them, they would have to move quickly. There would be no time to wait for their bread to rise. So, as the book of Exodus reveals, “The Israelites took their bread dough before yeast was added. They wrapped their kneading boards in their cloaks and carried them on their shoulders” (Exodus 12:34 NLT).

And that event was to be celebrated every year at the Feast of Unleavened Bread. But 50 days later at the Feast of Weeks, the rules changed. There was no longer any prohibition against yeast because there was no longer any need to leave the land. They were home. The Egyptians had been defeated. The promised land had become a reality. And the Israelites were enjoying the bounty and blessing of God in their new homeland. They had plenty of time to harvest their wheat, mill the grain, make the dough, and wait for the yeast to do its work. Then they could bake the bread and enjoy the fruits of their labor. All because of the goodness of God.

It’s interesting to note that, centuries later, the apostle Peter would preach a sermon on the Day of Pentecost, the very same feast day described in Leviticus 23. On that day in the city of Jerusalem, Peter and his companions had been waiting in an upper room just as Jesus had told them to do, and something incredible happened.

On the day of Pentecost all the believers were meeting together in one place. Suddenly, there was a sound from heaven like the roaring of a mighty windstorm, and it filled the house where they were sitting. Then, what looked like flames or tongues of fire appeared and settled on each of them. And everyone present was filled with the Holy Spirit and began speaking in other languages, as the Holy Spirit gave them this ability. – Acts 2:1-4 NLT

Some 50 days after the Passover, Peter and the disciples were transformed by the power of the Holy Spirit, just as Jesus had promised them.

“But you will receive power when the Holy Spirit comes upon you. And you will be my witnesses, telling people about me everywhere—in Jerusalem, throughout Judea, in Samaria, and to the ends of the earth.” – Acts 1:8 NLT

And, filled with the power of the Holy Spirit, Peter preached a sermon to the crowd that had gathered in the streets of Jerusalem. And as a result of his message, more than 3,000 people came to faith in Christ, and the church of Jesus Christ was born. And Luke notes that this new community of Christ-followers was marked by their fellowship and unity.

And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers. – Acts 2:42 NLT

And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. – Acts 2:46-47 NLT

Don’t miss the reference to bread. God had delivered these 3,000 individuals from slavery to sin to freedom in Christ. They were new creations and were living in the “promised land” of salvation that was rich and bountiful. They were “feasting” on the bread of life.

Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.” – John 6:35 ESV

All their needs had been met in Christ. Their sins were forgiven. Their iniquity had been replaced with the perfect righteousness of Christ. Those who had once been enemies of God were now His adopted children and heirs. God had graciously provided for all their needs through the gift of His Son.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

God’s House Built God’s Way

1 The Lord said to Moses, 2 “See, I have called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah, 3 and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship, 4 to devise artistic designs, to work in gold, silver, and bronze, 5 in cutting stones for setting, and in carving wood, to work in every craft. 6 And behold, I have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan. And I have given to all able men ability, that they may make all that I have commanded you: 7 the tent of meeting, and the ark of the testimony, and the mercy seat that is on it, and all the furnishings of the tent, 8 the table and its utensils, and the pure lampstand with all its utensils, and the altar of incense, 9 and the altar of burnt offering with all its utensils, and the basin and its stand, 10 and the finely worked garments, the holy garments for Aaron the priest and the garments of his sons, for their service as priests, 11 and the anointing oil and the fragrant incense for the Holy Place. According to all that I have commanded you, they shall do.” – Exodus 31:1-11 ESV

The Tabernacle and its furnishings had been designed by God but were to be handcrafted by men. For an earthly house for God to go from concept to concrete form, human hands would be required. Up until this point in the narrative, the Tabernacle was just an idea with no basis in reality. None of its furnishings had been fabricated. The curtains and veils had not been sewn. The timber for its beams had not been harvested or milled. Even the bronze, silver, and gold that would adorn the Tabernacle had not been collected, let alone smelted and purified for use.

There was much to be done, but before Moses could begin the process of enlisting workers and making assignments, God revealed the names of the two men who were to oversee the construction of His house. While Moses had been assigned the task of recording God’s plans for the Tabernacle, he would not be in charge of its construction. That responsibility would fall to two men who had been specially chosen by God: Bezalel and Oholiab.

It’s clear from God’s instructions, that the construction of the Tabernacle would require great skill and craftsmanship. This was to be no ordinary structure and its fabrication would involve a wide range of disciplines, including stone masonry, metallurgy, weaving, engraving, carpentry, embroidery, and tanning. To our knowledge, Moses had none of these skills and knew nothing about managing a massive construction project of this nature. While he had grown up in Pharaoh’s court and was intimately familiar with fine furnishing and opulent surroundings, nothing on his resume would have suggested that he was the man to build God’s house. He was a prophet with 40 years of shepherding experience.  

But God’s plans for the Tabernacle included the men who would oversee its construction. They had been there all along. When Bezalel and Oholiab had walked out of Egypt along with the rest of the people of Israel, no one had any idea that they were to become two of the most important men in the entire nation, including themselves. They were just two more Israelites making their way to the land of Canaan along with their friends and family members. But God had plans for them. And God had equipped both of them for their future roles as His construction foremen.

“Look, I have specifically chosen Bezalel son of Uri, grandson of Hur, of the tribe of Judah. I have filled him with the Spirit of God, giving him great wisdom, ability, and expertise in all kinds of crafts. He is a master craftsman, expert in working with gold, silver, and bronze. He is skilled in engraving and mounting gemstones and in carving wood. He is a master at every craft!” – Exodus 31:2-5 NLT

Bezalel was a highly gifted man with expertise in a wide range of disciplines. He was an artisan and craftsman with extraordinary talents and abilities that set him apart from his peers. But God makes it clear that Bezalel’s gifts were divinely ordained. This man had been prepared for this very moment by the Spirit of God. We are not given any information regarding Bezalel’s previous construction experience or how he made his living in Egypt. Perhaps he put some of his diverse skills to work on the many building projects that Pharaoh forced the Israelites to complete. But, according to God, Bezalel was born for this moment. His true purpose in life had been to oversee the construction of God’s house.

And even his name suggests the future role that God had for him. Bezalel means “"in the shadow (i.e. protection) of God.” This man had been sovereignly prepared and preserved by God for this moment in time. He didn’t just “happen” to be in the crowd that day. He hadn’t submitted his resume to Moses along with a host of other candidates. It’s likely that Moses didn’t even know Bezalel existed. But God did. And God had providentially equipped Bezalel with “ability and intelligence, with knowledge and all craftsmanship” (Exodus 31:3 ESV).

These words reveal that Bezalel’s expertise was divinely inspired. He had been given a supernatural endowment that enhanced his natural skills and abilities. This Spirit-empowered ability was going to allow him to take God’s design and bring it to fruition. The details that Moses had recorded would need to be interpreted and interpolated before they could become reality. Bezalel was not handed detailed blueprints and a lengthy list of design criteria. Much of the Tabernacle’s construction would be left to his Spirit-enabled imagination. Even artists who have tried to illustrate the Tabernacle based on the details found in Exodus have found it difficult to discern the exact nature of its final form.

But with the Spirit’s help, Bezalel would have the wisdom necessary to discern and carry out every detail of God’s plan. This was going to be a project of massive proportions that would require spiritual insight and practical skills. And Bezalel was just the man for the task. But he would not be alone. God had also chosen an assistant to serve alongside Bezalel.

“I have personally appointed Oholiab son of Ahisamach, of the tribe of Dan, to be his assistant. Moreover, I have given special skill to all the gifted craftsmen so they can make all the things I have commanded you to make.” – Exodus 31:6 NLT

Oholiab was to be Bezalel’s foreman, overseeing a team of “gifted craftsmen” who had each been divinely selected and equipped for their roles.

“The artistic gifts these men possessed all came from God. To be specific, they came from God the Holy Spirit. Presumably Bezalel and Oholiab already had some natural talent for the arts and crafts (which also came from God). However, they were being given a special commission, and with that commission came special gifts. They alone were called to build God’s holy tabernacle, and in order to do this work they were inspired in the true sense of the word: They were filled with the Holy Spirit.“ – Philip Graham Ryken, Exodus: Saved For God’s Glory

This was not a Habitat for Humanity building project where everyone grabbed a hammer and started pounding nails. This entire project could have become an unorganized mess had not God preordained the very men who would oversee its implementation and completion. And it should not be surprising that God had a well-thought-out plan in place for carrying out the construction of His house. He had left nothing to chance but, instead, He had preselected and supernaturally prepared those who would carry out the plans for the Tabernacle’s construction.

Every single item that God described to Moses was to be made by these men. That means that there was a wide range of talents represented among them. Some of them, like Bezalel, were multi-talented and capable of contributing in a variety of ways. Others were experts in a particular field and assigned a single task to complete. There were those who did menial tasks such as chopping down the trees to make the support beams for the Tabernacle. Others slaughtered the goats and rams, then tanned their hides to make the outer lining for the Tabernacle’s roof. Some worked with precious gems and metals. There were those who sewed and weaved the curtains, while another group built the furniture that would fill God’s house. It was truly a team effort that required constant oversight and careful attention to detail. Nothing was to be overlooked. There was to be no skimping or cutting of corners. Attention to detail was paramount and mistakes would not be tolerated. After all, every facet of this vast project would ultimately form the dwelling place of God Almighty.

The Tabernacle was God’s idea, and so was the manner of its construction. He left nothing to chance. He had raised up the men who would build the Tabernacle long before He gave the plans for its design to Moses. Even before He had called Moses to deliver His people from their captivity in Egypt, God had sovereignly ordained those who would build His house. And according to King David, God had these men and their future roles in mind before they were even born.

You made all the delicate, inner parts of my body
    and knit me together in my mother’s womb.
Thank you for making me so wonderfully complex!
    Your workmanship is marvelous—how well I know it.
You watched me as I was being formed in utter seclusion,
    as I was woven together in the dark of the womb.
You saw me before I was born.
    Every day of my life was recorded in your book.
Every moment was laid out
    before a single day had passed. – Psalm 139:13-16 NLT

Every individual who played a part in the building of God’s house was chosen for their role. Not only that, they were divinely equipped to contribute their part to the overall project. There was no skill missing. Not one part of the Tabernacle’s construction was left unaccounted for. At no point did Bezalel or Oholiel run out of materials or skilled workers. No one was forced to work outside their competency. God provided all they needed. And the apostle Paul reminds us that God has called and equipped another group of individuals to whom He has assigned another important task, the building of His Church.

For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. – Ephesians 2:10 ESV

God has chosen us and equipped us for service, just as He did with Bezalel and Oholiel, and Paul goes on to describe the purpose behind God’s supernatural endowment of His people.

And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ. – Ephesians 4:11-13 ESV

God’s house built God’s way and all for God’s glory.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Universal Body of Christ

12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. 13 Do your best to speed Zenas the lawyer and Apollos on their way; see that they lack nothing. 14 And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful.

15 All who are with me send greetings to you. Greet those who love us in the faith.

Grace be with you all. – Titus 3:12-15 ESV

The early community of Christ was a close-knit one. Despite the fact that Paul was traveling from one end of the known world to the other, and planting churches in ethnically and geologically diverse regions, they all shared a bond of unity. Wherever they were located, these fledgling communities of faith were in the minority and found themselves facing extreme opposition. To unbelieving Gentiles, Christians were nothing more than a sect of the Jewish religion. After all, the converts to Christianity followed the teachings of an itinerant Jewish rabbi. But to the Jews, Christians represented a dangerous heresy that rejected the Mosaic Law and dismissed the rite of circumcision. So, wherever Paul and his companions preached the gospel and saw its message of faith in Christ take root, they met with strong opposition fueled by extreme antagonism.

These new congregations of believers were often ostracized and isolated from their former communities, and lacked mature spiritual leadership, so Paul felt a strong sense of responsibility to provide them with instruction and encouragement. He wanted them to know that they were part of a much larger community of faith that was spreading around the world. His letters formed a kind of literary highway system linking together these distant and disparate congregations. His growing network of spiritual disciples included men like Timothy, Titus, Artemas, Tychicus, Zenas, and Apollos, who each played a vital role in ministering to the far-flung Christian community. These men provided much-needed spiritual training to the faithful, but they also served as the eyes and ears of Paul, giving him insight into what was happening within the body of Christ around the world.

Paul was constantly traveling from one place to another, fulfilling his commission to take the good news of Jesus Christ to the nations. But he tended to leave a part of his heart in every city, town, and village where the gospel found converts. In many cases, his first visit to a city was his last. His travels didn’t always allow him to circle back and check in on the churches he had helped to plant. And, in time, his lengthy imprisonment in Rome would completely curtail his efforts to minister to those whom he loved like his own children. But Paul never left them without adequate spiritual nourishment or oversight. He desperately wanted them to know that they were all in this together. They were part of a much larger family of faith that God was planting around the world and, for Paul, it was essential that each of these churches understand their role within the bigger picture. Rather than focus all their attention on their particular circumstances, they were to see themselves as members of the growing body of Christ.

Paul firmly believed that when an individual came to faith in Christ, they were to align themselves with a local faith community. They were not to act as a free agent, operating Lone Ranger style, independent and isolated from other Christians in their community. This corporate mentality was essential to the spiritual well-being of the individual and the community. And for Paul, it went well beyond geographic confines. He often used the metaphor of the human body as a way of illustrating the interconnected and interdependent nature of the body of Christ.

The human body has many parts, but the many parts make up one whole body. So it is with the body of Christ. Some of us are Jews, some are Gentiles, some are slaves, and some are free. But we have all been baptized into one body by one Spirit, and we all share the same Spirit. – 1 Corinthians 12:12-13 NLT

The concept of a global church made up of people from all walks of life, every conceivable economic background, and diverse ethnic makeups was revolutionary. And this new admixture of individuals into a mutually beneficial community of faith was making a radical impact on the world. The church was growing and people were noticing. And Paul was obsessed with getting his expanding family of faith to understand their need for one another. He encouraged an attitude of generosity and selflessness and praised the churches in Macedonia for their gracious giving toward the needs of the church in Jerusalem.

For I can testify that they gave not only what they could afford, but far more. And they did it of their own free will. They begged us again and again for the privilege of sharing in the gift for the believers in Jerusalem. They even did more than we had hoped, for their first action was to give themselves to the Lord and to us, just as God wanted them to do. – 2 Corinthians 8:3-5 NLT

Paul went on to encourage the believers in Corinth to follow the example of the Macedonian churches.

Right now you have plenty and can help those who are in need. Later, they will have plenty and can share with you when you need it. In this way, things will be equal. – 2 Corinthians 8:11 NLT

And Paul wanted the believers on Crete to have the same attitude, telling Titus, “let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful” (Titus 3:14 ESV).

The church is a living organism, not an organization. It is an interactive, interdependent collection of individuals who have been formed into a worldwide community that is to reflect the unity of the Godhead. And the letter that Paul wrote to Titus is as applicable today as it was in the 1st Century in which he penned it. His call to Christ-likeness, humility, submission, service, and an unwavering commitment to the truth is as vital today as it ever was. The words Paul used to open his letter still apply.

I have been sent to proclaim faith to those God has chosen and to teach them to know the truth that shows them how to live godly lives. – Titus 1:1 NLT

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Unbreakable Bond Between Belief and Behavior

8 The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people. 9 But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. 10 As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, 11 knowing that such a person is warped and sinful; he is self-condemned. – Titus 3:8-11 ESV

Paul has just reminded Titus of the core message of the gospel: Jesus Christ appeared in human form as a visible expression of God’s goodness and love. And Jesus proved the love of God by offering His own life as payment for the sins of humanity. His death made salvation possible, not based on mankind’s efforts to live righteous lives, but because of the mercy of God the Father. The death of Jesus on the cross provided a means for sinful man to be forgiven, cleansed, and restored to a right relationship with God the Father. And after His resurrection and return to His Father’s side, Jesus sent the Holy Spirit to indwell all believers. The result was their “new birth and new life through the Holy Spirit” (Titus 3:5 NLT). And the Holy Spirit’s presence within the life of each and every believer is a guarantee of the eternal life awaiting them.

And Paul tells Titus that this is a trustworthy saying. In Greek, the phrase is pistos logos. It means that these are words that can be relied upon and believed in. They are true and worthy of our trust because they hold the key to our present effectiveness and our future hope.

The reason Paul can place such high expectations upon the believers living on Crete is because of the finished work of Jesus Christ on the cross. His death has made possible a life filled with a never-before-available power to live above and beyond the norms of everyday life. A Christian is a new creation whose purpose for life has been radically changed because of his relationship with Jesus Christ. And Paul expects Titus to hold the believers on Crete to the higher standard that comes with their newfound status as God’s children. Jesus died in order that sinful men might be saved but His death also makes possible their ongoing spiritual transformation. He doesn’t just provide them with a clean slate, wiped free from the sin debt they owed, but He also makes it possible for them to live righteous lives. So, Titus was to “insist on these things, so that those who have believed in God may be careful to devote themselves to good works” (Titus 3:8 NLT).

The good news regarding Jesus Christ is not just about gaining entrance into heaven someday. It’s about the daily manifestation of our faith through tangible works that reveal the power of the indwelling Holy Spirit. Notice what Paul told the believers in Ephesus:

For we are God's masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago. – Ephesians 2:10 NLT

Paul insists that every believer is the handiwork of God. The Greek word he used is poiēma, and it refers to “the thing that is made.” Each believer is the work of God. No one saves themselves. No one becomes a Christian. The work of salvation is entirely up to God, from beginning to end, just as Jesus told the believers in Rome.

For God knew his people in advance, and he chose them to become like his Son, so that his Son would be the firstborn among many brothers and sisters. And having chosen them, he called them to come to him. And having called them, he gave them right standing with himself. And having given them right standing, he gave them his glory. – Romans 8:29-30 NLT

Paul was consistently emphatic when declaring man’s non-existent role in salvation.

Salvation is not a reward for the good things we have done, so none of us can boast about it. – Ephesians 2:9 NLT

The believer owes his salvation entirely to God.

…because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, “Let the one who boasts, boast in the Lord.” – 1 Corinthians 1:30-31 ESV

But while man’s works cannot make him a Christian, they can certainly provide evidence that he is one. Which is the point of Paul’s letter to Titus. He wanted the believers on Crete to live their lives in the power of the Spirit, fulfilling the preordained plans God had in place for them. There was work to be done. There were lost individuals who needed to hear the gospel message. There was a divine strategy in place that called for all believers to live in obedience to God’s will and in total submission to His Spirit.

All that Paul has been sharing with Titus was to be considered good and beneficial. This wasn’t pie-in-the-sky-sometime rhetoric. Christianity wasn’t to be viewed as some future escape plan from eternal torment. It was to be the key to abundant life in the present, and Paul lived his life that way. This is why he could so boldly state:

I live in this earthly body by trusting in the Son of God, who loved me and gave himself for me. – Galatians 2:20 NLT

Paul fully believed that his old self was crucified alongside Christ, “so that the body of sin might be rendered powerless” (Romans 6:6 BSB). He regularly experienced the reality of his own teaching in his own life.

Those who belong to Christ Jesus have nailed the passions and desires of their sinful nature to his cross and crucified them there. – Galatians 5:24 NLT

And if those old passions and desires have been nailed to the cross, it is essential that they be replaced with new passions and desires. The believer’s new nature in Christ should come to the fore, giving evidence of the power of God’s Spirit residing in him. So, all that Paul has instructed Titus to teach the believers on Crete is tied to the good works God has created them to accomplish. That includes submission, self-control, love, patience, temperance, kindness, sacrifice, and a host of other qualities that are in short supply in this world. Paul wanted the behavior of all believers to reflect what they said they believed.

…anyone who belongs to Christ has become a new person. The old life is gone; a new life has begun! – 2 Corinthians 5:17 NLT

Paul expected them to believe and behave in a way that displayed their new status as God’s adopted sons and daughters. From God’s perspective, they were new creations, so why would they continue to live according to their old natures? God had new things for them to do. He had a radically different lifestyle in mind for them that was intended to prove the reality of their new identities.

Put on your new nature, created to be like God – truly righteous and holy. – Ephesians 4:24 NLT

But the sad reality was that many of the believers on the island of Crete were struggling. There were those who were causing dissension by teaching unadulterated lies. Arguments were breaking out within their gatherings. Sides were being taken, damaging the unity of the church. And Paul makes it brutally clear what Titus was to do with those who caused divisions within the local church.

As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him… – Titus 3:10 ESV

Remember, the point of Paul’s letter is godly behavior. He is calling all professing Christians to live as who they are: The sons and daughters of God. As such, they were to reflect the character of Christ. They were to devote themselves to good works. Anything that distracted from the objective was to be avoided at all costs. Anyone who distorted or took away from that goal was to be rejected for being warped, sinful, and self-condemning. These people were guilty of twisting and perverting the trustworthy words of the gospel, and their actions condemned them. As a result, they were to be avoided like a plague. The spiritual well-being of the body of Christ was at risk and the believers on Crete would find it nearly impossible to accomplish the good works God had prepared for them to do as long as these individuals were allowed to remain in their midst. As Paul warned the believers in Galatia, there was no place for tolerance or complacency when it came to anything that threatened the truth of the gospel.

This false teaching is like a little yeast that spreads through the whole batch of dough! I am trusting the Lord to keep you from believing false teachings. God will judge that person, whoever he is, who has been confusing you. – Galatians 5:9-10 NLT

Paul had no tolerance for false teachers and neither should they. Right living becomes virtually impossible when wrong doctrines are allowed to exist. Accomplishing good works is difficult when bad teaching is left unchallenged in the church. The church must always take the truth seriously and deal with falsehood decisively. The world may be filled with lies, driven by deception, and motivated by selfishness, but the church of Jesus Christ is to be the rock-steady foundation of God’s truth. And Paul was providing Titus with the same powerful reminder that he had given Timothy, so that both men might “know how each one must conduct himself in God’s household, which is the church of the living God, the pillar and foundation of the truth” (1 Timothy 3:15 BSB).

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Silencing the Ungodly

10 For there are many who are insubordinate, empty talkers and deceivers, especially those of the circumcision party. 11 They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. 12 One of the Cretans, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” 13 This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith, 14 not devoting themselves to Jewish myths and the commands of people who turn away from the truth. 15 To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled. 16 They profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work. – Titus 1:10-16 ESV

Like Timothy, Titus was one of Paul’s protégés. He was a Greek Gentile whom Paul had evidently led to Christ. This young man had actually accompanied Paul on several of his missionary journeys. Over time, he earned the apostle’s trust, so that Paul was confident in sending him out on his own on numerous occasions. In fact, Paul had sent him to the island of Crete to appoint elders and establish some sense of order among the congregations there.

This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you. –  Titus 1:5 NLT

As he had done with Timothy, Paul provided Titus with advice on how to deal with false teachers who had become a recurring problem within the fledgling churches on Crete.

Titus found himself ministering in a place where the reputation of the inhabitants was far from stellar. Paul even quoted Epimenides, a 6th Century BC philosopher and religious prophet who happened to be from Crete and who held a low view of his fellow Cretans.

Cretans are always liars, evil beasts, lazy gluttons. – Titus 1:12 ESV

Paul concurred with Epimenides’ assessment and went out of his way to paint a less-than-flattering picture of the people of Crete. He described them as  “insubordinate, empty talkers and deceivers, especially those of the circumcision party” (Titus 1:10 ESV). Evidently, the false teachers were not the only people of poor repute on Crete. So were some of the members of the local churches. That’s why Paul spends a great deal of time in his letter talking about good works. He wanted Titus to understand just how important good character and moral behavior were to be in the life of a believer.

Paul commanded Titus to deal harshly and firmly with those whose lives were marked by laziness and lying. He didn’t want his young disciple to tolerate the disorder and chaos these kinds of people were bringing into the church. He told Titus to “rebuke them sharply, that they may be sound in the faith” (Titus 1:13 ESV). Rebuking and restoration were both to be a part of Titus’ ministry on Crete.

Paul’s objective was for these individuals to become “sound in the faith,” because they were spreading false and deceptive ideas concerning faith in Christ. Paul’s use of the term “faith” refers to eternal salvation made possible through belief in Jesus Christ as Savior. The false teachers were confusing and even contradicting what Paul, Titus, and others had taught regarding what it means to have faith in Christ, experience forgiveness of sins, and have a restored relationship with God.

Rather than teaching faith alone in Christ alone, these false teachers were proclaiming novel messages regarding salvation that were contradictory to the gospel proclaimed by Paul and the other apostles, and it was weakening the faith of the Cretan believers. They didn’t know who or what to believe anymore.

One of the qualifications for elders that Paul gave Titus was “He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it” (Titus 1:9 ESV). These men were to be knowledgeable of the truth so that they might refute falsehood and rebuke those who taught it. As far as Paul was concerned, sound faith was totally dependent upon sound doctrine.

But these false teachers were teaching “what they ought not to teach” and all “for shameful gain” (Titus 1:11 ESV). Paul refers to them as being from the circumcision party. This is a reference to Jews who had expressed faith in Christ, but who held to the idea that Gentiles who became believers in Christ must also keep the Law of Moses and undergo the rite of circumcision in order to be truly saved.

Paul fought this heresy with every fiber of his being. And Paul’s fear was that, based on the reputation of the Cretans, they would easily accept this false teaching, and end up “devoting themselves to Jewish myths and the commands of people who turn away from the truth” (Titus 1:14 ESV).

The Cretans were easily swayed by the “commands” or teachings of these people, readily accepting what they had to say about circumcision, abstinence from certain foods, the keeping of Jewish feasts and festivals, and adherence to the Mosaic law. But Paul warned Titus that these false teachers “claim they know God, but they deny him by the way they live. They are detestable and disobedient, worthless for doing anything good” (Titus 1:16 ESV).

Paul made it clear that the real problem with these false teachers was their hearts.

Everything is pure to those whose hearts are pure. But nothing is pure to those who are corrupt and unbelieving, because their minds and consciences are corrupted. – Titus 1:15 NLT

They were obsessed with the externals: the keeping of laws and commands and adherence to rituals and religious rules.

There was an occasion when Jesus was approached by a group of Jewish religious leaders who wanted to know why His disciples didn’t follow their man-made tradition of ceremonial hand-cleansing before they ate. Jesus responded to them:

“And why do you, by your traditions, violate the direct commandments of God? For instance, God says, ‘Honor your father and mother,’ and ‘Anyone who speaks disrespectfully of father or mother must be put to death.’ But you say it is all right for people to say to their parents, ‘Sorry, I can’t help you. For I have vowed to give to God what I would have given to you.’ In this way, you say they don’t need to honor their parents. And so you cancel the word of God for the sake of your own tradition. You hypocrites! Isaiah was right when he prophesied about you, for he wrote,

‘These people honor me with their lips,
    but their hearts are far from me.
Their worship is a farce,
    for they teach man-made ideas as commands from God.’” – Matthew 15:3-9 NLT

Jesus went on to say: “It’s not what goes into your mouth that defiles you; you are defiled by the words that come out of your mouth” (Matthew 15:11 NLT).

These self-righteous religious leaders had missed the point. They were so busy keeping external rules that they missed the real issue: The condition of their hearts. And Paul knew that the false teachers who were so negatively impacting the churches on Crete were suffering from the same problem. Their minds and consciences were defiled. Their hearts were hardened to the truth regarding faith in Christ. They were convinced that there had to be more to salvation. Faith alone in Christ alone was not enough. Works of self-righteousness were necessary. But Paul describes them as defiled and unbelieving. They were wrong and they were dangerous.

So, Paul tells Titus to rebuke them sharply. He was to deal harshly with the false teachers, and he was to rebuke the Cretans who were so easily buying into their lies. Sound doctrine and sound faith go hand in hand. The Word of God is not open to our interpretation. We are not free to add to the gospel or alter the truth of God in any way. And we are not to tolerate those who attempt to mislead by misinterpreting what God has said. Again, that is why Paul told Titus an elder must “have a strong belief in the trustworthy message he was taught; then he will be able to encourage others with wholesome teaching and show those who oppose it where they are wrong” (Titus 1:9 NLT).

Paul had also written to Timothy, telling him that the purpose of his letter was that “you will know how people must conduct themselves in the household of God. This is the church of the living God, which is the pillar and foundation of the truth” (1 Timothy 3:15 NLT). The church and its leaders were to adhere to and uphold the truth of God, especially as it relates to the message and means of salvation. There is no other gospel except the one we have been given: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31 ESV).

We live in the midst of an ungodly world and there is an ongoing need for godly men who will step forward and provide leadership and protection for the flock of God. The church needs men of character who are led by the Spirit of God and committed to the Word of God. Disorder and disruption are all around us. That’s why qualified men are in great need, even today.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Busy But Blessed

11 But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. 12 Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses. 13 I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, 14 to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ, 15 which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, 16 who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.

17 As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. 18 They are to do good, to be rich in good works, to be generous and ready to share, 19 thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.

20 O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” 21 for by professing it some have swerved from the faith.

Grace be with you. – 1 Timothy 6:11-21 ESV

Flee, pursue, fight, take hold, keep, guard, and avoid. Paul’s final words to Timothy contain a lengthy list of infinitive verbs that are meant to solicit action and encourage godly behavior. He wants his young associate to take his role seriously and to use his position to influence the faithfulness of the Ephesian believers.

He calls him to live a distinctively different life as distinctive, set apart from all those around him, including those who craved money or had wandered from the faith. Unlike the false teachers for whom godliness was merely a way to become wealthy, Timothy was to run from that kind of attitude and make true godliness his sole goal, along with ever-increasing faith, love, perseverance, and gentleness.

Paul tells him to "pursue" godliness. The Greek word Paul used is diōkō (διώκω), which means "to run swiftly in order to catch." It can also refer to one "who in a race runs swiftly to reach the goal." Money, materialism, popularity, power, pleasure, significance, comfort – none of these things were to be the focus of Timothy's life. And while Paul is addressing this last section of his letter to Timothy, it is really a call to all believers of every age. Paul had made it clear to Timothy that he was to "Teach these things … and encourage everyone to obey them. Some people may contradict our teaching, but these are the wholesome teachings of the Lord Jesus Christ. These teachings promote a godly life" (1 Timothy 6:2-3 NLT).

Everything Paul had shared in his letter was intended to be practiced and promoted among the people of God. As a leader, Timothy was to be an example of godly living to all those under his care, despite his young age.

Don't let anyone think less of you because you are young. Be an example to all believers in what you say, in the way you live, in your love, your faith, and your purity. – 1 Timothy 4:12 NLT

As believers, our lives are always on display. Despite what we may think, others are watching. Our behavior and conduct are constantly being witnessed by God Himself, our fellow believers, and the countless lost who surround us. That’s Paul encouraged Timothy to live a life marked by consistency and outward purity. He portrayed the Christian life as a battle for good.

…fight the good fight for the true faith. Hold tightly to the eternal life to which God has called you. – 1 Timothy 6:12 NLT

For Paul, perseverance and consistency of faith were essential. He wanted Timothy to finish well. He wanted him to keep his eyes on the goal, which was the return of Christ. The reality of that event was to never be far from Timothy's heart and mind so that he would live his life in such a way that no one could find fault with his character or conduct. There would certainly be those who disliked and disparaged his life because he lived it for God, just as Paul had experienced. Suffering for the sake of Christ was always to be expected. But Paul didn't want Timothy to do anything that would harm his reputation as a believer or bring dishonor to God.

Paul gives Timothy one last message concerning those who are rich in the things of this world.

Teach those who are rich in this world not to be proud and not to trust in their money, which is so unreliable. Their trust should be in God, who richly gives us all we need for our enjoyment. – 1 Timothy 6:17 NLT

He doesn't condemn them, but simply warns them not to put their trust in their money because it will prove to be unreliable and unable to save them. Money makes a lousy god. It promises the world but can’t save the soul. It can’t even bring true happiness or contentment.

But people who long to be rich fall into temptation and are trapped by many foolish and harmful desires that plunge them into ruin and destruction. For the love of money is the root of all kinds of evil. And some people, craving money, have wandered from the true faith and pierced themselves with many sorrows. – 1 Timothy 6:9-10 NLT

Instead, the rich were to put their trust in God, who is the ultimate provider of their needs. Those who had been blessed with money were to see it as a divinely ordained resource to be used for the care of others and to further the cause of the Kingdom of God. They were to be "rich" in good works and generous to those in need. They had been wealthy when God had called them, so He must have had a purpose for placing them in the body of Christ in that condition. By focusing their attention on obedience to God and service to others, they would learn to view their wealth as a tool in the hands of God, not a treasure to be hoarded and held onto.

Some of Paul's last words to Timothy were, "guard what God has entrusted to you" (1 Timothy 6:20 NLT). He was to see his own salvation and the good news of salvation by grace alone through faith alone in Christ alone as invaluable and worthy of his constant protection.

Leadership in the body of Christ was a dangerous calling and it came with great responsibilities. Timothy had been entrusted with the message of the gospel and the care of the flock of Jesus Christ. He had an obligation to put the needs of the congregation ahead of his own. And yet, he was also to guard himself – constantly watching over his character and conduct. The same message applied to Timothy that Paul shared with the elders in Ephesus.

So guard yourselves and God's people. Feed and shepherd God's flock – his church, purchased with his own blood – over which the Holy Spirit has appointed you as elders. – Acts 20:28 NLT

The goal for all spiritual leaders should be godliness – not only for themselves but for all those under their care. But godliness without God's grace is impossible. The journey of faith to which we have been called is only possible through an ever-increasing dependence upon God. We need His Word to teach and guide us. We need His Spirit to empower us. We need His grace and mercy to miraculously meet us where we are along the way and constantly remind us that godliness is our one and only calling.

But the pursuit of godliness demands action, not apathy. It requires consistency, not complacency. It is a life filled with verbs like flee, pursue, fight, take hold, keep, guard, and avoid. But it also offers the promise of rest, contentment, hope, peace, unity, confidence, and joy. The life of godliness is busy but also blessed.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

God Leadership Doesn’t Just Happen

17 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. 18 For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.” 19 Do not admit a charge against an elder except on the evidence of two or three witnesses. 20 As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear. 21 In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality. 22 Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure. 23 (No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.) 24 The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later. 25 So also good works are conspicuous, and even those that are not cannot remain hidden. – 1 Timothy 5:17-25 ESV

Paul has already addressed the qualifications for elders earlier in his letter, but now he deals with the more practical realities of how Timothy is to interact with these essential church leaders. It’s interesting that he chooses to address elders immediately after giving Timothy advice on how to care for widows in the church. It would seem that, to Paul, both groups are important to the life of the church, and neither is to be overlooked or taken for granted.

It would be easy to forget about widows in the church because they tend to be out of sight and out of mind, even in society. Paul didn't want that to happen in the church as well. And the same thing can be said of elders. Once a man is chosen to serve as an elder, it would be easy to overlook him and just assume that all is well and that his spiritual life is just fine. Paul didn’t want Timothy to take these men for granted and end up neglecting their needs or failing to show gratitude for the significant role they play in the health and well-being of the local church.

So, Paul tells Timothy to care for those men who voluntarily commit their time, talent, and energies to the oversight of the local church.

Elders who do their work well should be respected and paid well, especially those who work hard at both preaching and teaching. – 1 Timothy 5:17 NLT

It would appear that these men were financially compensated for their work. As teachers and preachers, they could expect to receive a “double honor.” This may refer to the respect that came with their position as leaders and some form of financial remuneration to compensate them for their hard work on behalf of the church. 

They were to be honored, respected, and cared for, especially those who carried the extra responsibility of preaching and teaching. It would make sense that, in the early days of the church, these men would have received financial compensation for the time they spent ministering to the spiritual needs of the body of Christ. It would appear that they may have been bi-vocational, holding down secular jobs and sacrificing part of their work hours to serve the needs of the church.

Serving as an elder, which would have included teaching, preaching, leading, and praying for the local congregation, would have been a time-consuming job. So, Paul encourages Timothy to ensure that these men are taken care of adequately. Quoting Deuteronomy 25:4, Paul compares the efforts of an elder to those of an ox used to tread grain. "You must not muzzle an ox to keep it from eating as it treads out the grain."

An ox, as it pulled a stone wheel over the stalks of wheat to separate out the grain, was allowed to eat as it worked, providing it with an incentive to continue to do its job. In a similar manner, elders who worked hard on behalf of the body of Christ should be compensated and cared for, in order to reward and encourage them for their efforts. But the apostle Peter warned elders against doing their job for profit.

Give a shepherd’s care to God’s flock among you, exercising oversight not merely as a duty but willingly under God’s direction, not for shameful profit but eagerly. And do not lord it over those entrusted to you, but be examples to the flock. Then when the Chief Shepherd appears, you will receive the crown of glory that never fades away. – 1 Peter 5:2-4 NLT

Elders were never to do their job for what they could get out of it. Ultimately, they were servants of God, and any compensation they received was up to the local congregation. They were not to demand payment for services rendered. To do so would have altered the nature of their role as selfless shepherds of the flock of Jesus Christ.

Paul also knew that, because elders served in a leadership capacity, they were going to be open to criticism and accusations. There would be those who disagreed with their teaching and disliked their leadership at times. That’s why Paul told Timothy to "not listen to an accusation against an elder unless it is confirmed by two or three witnesses" (1 Timothy 5:19 NLT).

He was to give these men the benefit of the doubt, refusing to take at face value the word of one individual who might bring an accusation against an elder. If Timothy ever discovered that an elder had sinned, he was to confront them in private, and if that man proved unrepentant, he was to be reprimanded before the entire congregation, serving as a strong warning to the other elders and reinforcing the seriousness of their role as the spiritual leaders of the church. In all of this, Timothy was to act as an objective party, not showing favoritism or taking sides. While treating elders with respect and honor, he was not to side with them unfairly side or show them any form of favoritism.

Paul also warned Timothy not to be too hasty when appointing elders. To lay hands on a man, ordaining him for this highly important spiritual role, was a serious matter and was to be done soberly and carefully. To appoint a man to this high office, only to find out that he was unqualified, would be to share in his sin and shame. The one who placed an unqualified man in this important leadership position would be culpable for having put the congregation at risk.

So, Timothy was to be extremely careful when selecting men for the role of elder. But Paul knew that not all sins are obvious at first glance. There would inevitably be those cases where a man was appointed to the position of elder, only to find out later that he had some hidden sin in his life that disqualified him. It was going to happen and, when it did, Timothy would have to deal with it.

But there would also be cases in which a man’s good character might lie hidden and unseen. There would be those men in the church who were less obvious and whose good deeds were done behind the scenes, out of sight, and unrecognized by those in the congregation. That's why it was so important for Timothy to choose carefully. The "obvious" candidates are not always the right candidate. He must look into the hidden character of each man being considered for the role of elder. As God told the prophet, Samuel, when he was looking for the next king of Israel, "The Lord doesn’t see things the way you see them. People judge by outward appearance, but the Lord looks at the heart" (1 Samuel 16:7 NLT).

Finally, Paul gives Timothy some personal health advice. He was well aware that all of this could prove to be stressful and he knew that Timothy already suffered from some kind of chronic health issue. So, Paul recommended that Timothy "drink a little wine for the sake of your stomach because you are sick so often" (1 Timothy 5:23 NLT). Leading a church can be difficult and stressful. It is a huge responsibility and must be taken seriously. That’s why Paul pleaded with Timothy to take care of himself. He must be in good health if he is going to care for the body of Christ well.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Family Matters

1 Do not rebuke an older man but encourage him as you would a father, younger men as brothers, 2 older women as mothers, younger women as sisters, in all purity.

3 Honor widows who are truly widows. 4 But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God. 5 She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day, 6 but she who is self-indulgent is dead even while she lives. 7 Command these things as well, so that they may be without reproach. 8 But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.

9 Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband, 10 and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work. 11 But refuse to enroll younger widows, for when their passions draw them away from Christ, they desire to marry 12 and so incur condemnation for having abandoned their former faith. 13 Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not. 14 So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander. 15 For some have already strayed after Satan. 16 If any believing woman has relatives who are widows, let her care for them. Let the church not be burdened, so that it may care for those who are truly widows. – 1 Timothy 5:1-16 ESV

In the closing part of chapter 4, Paul gave Timothy three essential tasks to master if he wanted to be successful as a man of God. He must teach others, train himself to live a godly life, and he must use his life to typify what it means to love and serve God. Now Paul gets even more practical, giving Timothy concrete examples of how to apply what he is learning to everyday life within the body of Christ.

While Paul encouraged Timothy to never "let anyone think less of you because you are young" (1 Timothy 4:12 NLT), he also wanted his young protégé to refrain from arrogantly flaunting his position as a shepherd of God or treating those under his care with disrespect. He was to give special attention to his relationships with older men and women in the church, honoring them as he would his own father and mother by giving them the respect they were due. And Timothy was to look on the younger members of the church as his brothers and sisters in Christ, treating the younger men with dignity and interacting with the younger women in purity.

Paul wanted Timothy to know that being a minister of the gospel wasn't just about disseminating information and doling out discipline to the unruly and unfaithful. Everything hinged on relationships. The church was a family, a God-ordained collection of individuals from all walks of life divinely joined together and commanded to care for, love, and support one another. Personality conflicts, disagreements, and each individual’s residual sin natures would tend to cause conflict within the local body of Christ. So, Timothy needed to know how to handle the practical side of ministry; that or people and the personal problems they bring to the table.

There are always constant needs within the church. In Paul's day, widows were a significant concern because, in that culture, they tended to be overlooked and neglected. Women were often considered second-class citizens with few rights and privileges. Marriage was their safety net. Being a wife and mother was a necessity for most women, providing a roof over their heads, a source of respect within the community, and a means of making ends meet in a culture where jobs for women were few and far between. That's why widows were especially vulnerable. They were viewed as having little value and were neglected by the culture at large. But Paul encouraged Timothy to care for those widows who had become part of the family of God.

He was to see to it that they were cared for, knowing that these women were looking to God as their help and source of hope. The church was to be the hands and feet of Christ, ministering to these women, and ensuring that their families were caring for them properly. When there was no family to meet their needs, Timothy was to make sure that the family of God stepped in and cared for them properly.

As usual, these cases are never cut-and-dried. There are always underlying circumstances that must be considered and dealt with. It would be much easier if we could just say, "Take care of the widows in the church," but there are always insinuating circumstances that make our decisions a bit more difficult and a shade more grey than black-and-white.

Timothy was to consider all circumstances regarding widows. He had to factor in their age, existing family relationships, and most importantly, their character. Not every woman who was a widow was to be the church's responsibility. Careful consideration was to be taken when investigating the needs of these women. In some cases, their families were to be confronted and held accountable for having refused to step in and care for their own. Obviously, there were cases where sons and daughters had chosen to neglect the needs of their own mothers. This was unacceptable and the church was not obligated to take on the responsibility.

Younger widows were not added to the "list" of those who received regular support from the church. It was still possible for them to remarry, have their own families, and access to a reliable means of support. It would appear from Paul's statements that he expected the older widows who received care from the church to willingly dedicate their lives and service to the body of Christ in return for financial support. They evidently vowed to not remarry, instead dedicating themselves to the service of God and the church. Younger women, if added to this list, and then presented with the opportunity to remarry, would find it hard to live out that kind of commitment.

These verses deal with a very specific issue that was a real problem in the church in Ephesus. It is more descriptive than prescriptive. In other words, Paul is not establishing a binding rule or law for the church. These 16 verses should not be interpreted as the non-negotiable biblical requirements for caring for widows in the local church. But they do provide an insightful glimpse into the kind of careful consideration that must be applied by shepherds when caring for their flock.

The bottom line is that the church is to be all about relationships. It can be messy and, at times, difficult. There are always variables and certain circumstances that make decision-making anything but easy. There are many things to consider when dealing with people and relationships. We must often apply a careful combination of biblical wisdom and common sense.  We must do our homework, considering carefully and prayerfully what God would have us do, always striving to treat everyone with dignity, respect, and honor.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Teach, Train, and Typify

6 If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. 7 Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; 8 for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. 9 The saying is trustworthy and deserving of full acceptance. 10 For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.

11 Command and teach these things. 12 Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity. 13 Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. 14 Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you. 15 Practice these things, immerse yourself in them, so that all may see your progress. 16 Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers. – 1 Timothy 4:6-16 ESV

Our lives are meant to make a difference. But not in the way that the world would have us believe. In this age, the sign of significance is measured in assets, popularity, job title, income, the neighborhood we live in, the kind of car we drive, or even the number of friends and followers we have on Facebook or Twitter. We live to impress. We exist to consume. We long to make a difference in the world, but the terms by which we measure the success of our contribution can be shallow and exceedingly temporal. Paul would have Timothy use a different standard. He wanted this young man to keep his eyes focused on what really mattered, so he gave him a few basic tips for living a life that truly makes a difference.

First, he tells him to teach. Paul wanted Timothy to take what he was learning and share it with those all around him. Knowledge that is never shared is wasted. Wisdom that is never passed on to others ends up being self-centered and senseless. But Paul's letter to Timothy wasn't meant for him alone. Paul's intention was that Timothy teach the truths contained within it to those under his care. He told him to “explain these things to the brothers and sisters” (1 Timothy 4:6 NLT). He challenged him to “teach these things and insist that everyone learn them” (1 Timothy 4:11 NLT). The truths of God's Word are meant to be shared, not to be horded. We are to pass on what we learn.

Secondly, Timothy was to train. And Paul was quite specific when it came to the kind of training he was talking about. Paul said, “train yourself to be godly.” (1 Timothy 4:7 NLT). The Greek word Paul uses is gymnazō and it means “to exercise vigorously, in any way, either the body or the mind.” It is the word from which we get our English word, gymnasium.

Paul was expecting Timothy to put effort into his pursuit of the spiritual life. Godliness was to be his goal in life, not material success, financial reward, physical health, or personal fulfillment. Paul reminded Timothy that he would receive far greater benefits from the pursuit of a healthy and vibrant spiritual life than he ever would from getting physically fit. Godliness has both temporal and eternal ramifications for the life of the believer. We benefit in the here and now as well as the hereafter.

Third, Paul tells Timothy to typify what a believer looks like. He was to be an example of godliness to those around him – in every area of his life – through his speech and conduct, in his demonstration of love and faith, and through living a life of purity. Purity includes sexual purity as well as integrity of heart.

The Christian life is to be a holistic life – with no compartmentalization. In other words, there are no hidden or secret areas where the light of God's transformative power does not shine. Timothy’s godliness was to touch every area of his life and it was to be a clear model of Christ-likeness to all those around him. And Timothy’s young age was never to be a hindrance or used as an excuse. Timothy’s chronological age was to have nothing to do with it because godliness is ageless. It has nothing to do with the number of years we spend on this planet. But it has everything to do with the amount of time we spend in the Word, with the Lord, and submitted to the Holy Spirit. Godliness is to be lived out for others to see.

Paul gives Timothy one final charge: “Give your complete attention to these matters. Throw yourself into your tasks so that everyone will see your progress. Keep a close watch on how you live and on your teaching. Stay true to what is right for the sake of your own salvation and the salvation of those who hear you” (1 Timothy 4:15-16 NLT).

Timothy was to teach others, train himself diligently, and typify the life of a believer. And he was to throw his entire energy into making this a reality in his life. The pursuit of a godly life cannot be done half-heartedly. It's a full-time job that requires our constant attention. We have to regularly examine how we're doing and constantly assess our spiritual well-being. There is no room for complacency or contentment. And Paul modeled this lifestyle of constant commitment to excellence.

I don’t mean to say that I have already achieved these things or that I have already reached perfection. But I press on to possess that perfection for which Christ Jesus first possessed me. No, dear brothers and sisters, I have not achieved it but I focus on this one thing: Forgetting the past and looking forward to what lies ahead, I press on to reach the end of the race and receive the heavenly prize for which God, through Christ Jesus, is calling us. – Philippians 3:12-14 NLT

There will be always distractions along the way. We will be tempted to become satisfied with where we are and how far we've come. But Paul warned Timothy that the goal will not be realized on this earth. Our salvation will be consummated in heaven, not here. This life is not to be all there is. This world is not our home – we're just passing through on our way to somewhere better. Our salvation awaits our glorification. That is to be our ultimate goal and objective. That’s why Paul told Timothy to train himself for godliness. Eventually, our godliness will be complete. We will be done with all the training. We will be finished with the race and done with all the exercises. The apostle John reminds us, “Dear friends, we are already God's children, but he has not yet shown us what we will be like when Christ appears. But we do know that we will be like him, for we will see him as he really is" (1 John 3:2 NLT).

That day is coming. But in the meantime, we are to teach, train, and typify. So let's get busy!

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Priority of the Gospel

1 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, 2 for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. 3 This is good, and it is pleasing in the sight of God our Savior, 4 who desires all people to be saved and to come to the knowledge of the truth. 5 For there is one God, and there is one mediator between God and men, the man Christ Jesus, 6 who gave himself as a ransom for all, which is the testimony given at the proper time. 7 For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.

8 I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; 9 likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, 10 but with what is proper for women who profess godliness—with good works. 11 Let a woman learn quietly with all submissiveness. 12 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. 13 For Adam was formed first, then Eve; 14 and Adam was not deceived, but the woman was deceived and became a transgressor. 15 Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control. – 1 Timothy 2:1-15 ESV

This chapter is chock-full of verses around which men have built entire doctrines or teachings regarding the church. And in many cases, they have ignored the context while focusing on a single concept or idea. But we have to remember that Paul is giving Timothy, his young disciple, instructions regarding his ministry among the people in Ephesus. The focus of this entire chapter is on the gospel and the environment in which it thrives and spreads best. There are things that can hurt or hinder the spread of the gospel. There are activities or circumstances that can cause the message of the good news of Jesus Christ to be difficult to understand. There are also things that believers can do that can end up discrediting their role as messengers of the gospel. Paul’s primary emphasis in this chapter is the salvation of others. Everything else he deals with becomes the context in which the salvation of others functions best.

He begins with an admonition to pray. Paul did not view prayer as a magic formula or secret weapon given to believers but as intimate communication with God. Every child of God is provided with the privilege of being able to speak with their Heavenly Father, at any time and from any place. 

As the church, we are the people of God and, as such, we should always have a God-ward focus in our thinking. Paul tells Timothy to pray for all people. But pray for what?

Ask God to help them; intercede on their behalf, and give thanks for them. – 1 Timothy 2:1 NLT

In the original Greek, Paul actually lists four different aspects of prayer: requests, prayers, intercession, and thanksgiving. Each word was carefully chosen and designed to illustrate the rich depth that should mark our communication with God.

“Requests” is the Greek word deeseis and it carries a sense of determination and earnestness based on an awareness of the other person’s needs. As believers, we understand the needs of all men, whether we know them or not. They need Jesus.

The word "prayers" is the Greek word proseuchas, and it is a more general description that covers prayers of all kinds. Its focus is on God, not the one for whom we are praying. We are to lift up all men before God, placing them in His hands and under His care, trusting that He knows what they need.

“Intercession” (enteuxeis) seems to cover the specific requests we bring to God on behalf of others. When we become aware of a specific need or circumstance in someone else’s life, we boldly bring it before the throne of God.

Finally, “thanksgiving” (eucharistias) reminds us that our prayers are to be filled with expressions of gratitude to God. But in this context, Paul is suggesting that our prayers of thanksgiving concern those for whom we are praying – and that includes all men and not just some. Again, the focus is on God. To be able to thank God for someone whom we would normally feel unthankful is to express trust in the sovereignty of God. It is to confess that He is in charge and has a purpose for that person's presence in our life.

Prayer is not meant to be formulaic or ritualistic. It is to be marked by a variety and intensity of style and content, with the focus always on God.

Paul goes on to instruct Timothy to include kings and all authority figures in his prayers. These people are sometimes the most difficult individuals for whom to pray. But Paul instructs Timothy to pray that God would use these people to help create an atmosphere in which believers might “live peaceful and quiet lives marked by godliness and dignity” (1 Timothy 2:2 NLT) and that the gospel might prosper and spread.

But why? Because God wants all people to be saved and to come to a knowledge of the truth. His desire is that all men hear the good news that "there is only one God and one Mediator who can reconcile God and humanity—the man Christ Jesus. He gave his life to purchase freedom for everyone" (1 Timothy 2:5-6 NLT). So, we are to pray that God would use political leaders to foster an atmosphere conducive to spreading the gospel message.

But there are certain things that can hinder our prayers and destroy our witness as believers. Paul mentions anger and controversy. Jesus warned us that "if you are presenting a sacrifice at the altar in the Temple and you suddenly remember that someone has something against you, leave your sacrifice there at the altar. Go and be reconciled to that person. Then come and offer your sacrifice to God" (Matthew 5:23-24 NLT).

Disunity can derail our prayer lives but so can our actions. And our behavior among those for whom we are praying can have a powerful impact on whether they eventually embrace the salvation we know they need. Our outward actions can derail our efforts to share the gospel by contradicting the very message of the gospel’s life-transforming power.

Paul addresses an issue that continues to be a problem in the church today: The immodesty of dress among Christian women. He writes, “I want women to be modest in their appearance” (1 Timothy 2:9 NLT). This wasn't just Paul's personal preference but reflects his instructions as an apostle of and spokesman for God. The women in the church at Ephesus were sending mixed messages. On the one hand, they were spreading the gospel. But some of them were so interested in how they looked and focused on drawing attention to themselves, that they were actually doing more harm than good. Good looks had replaced good behavior as the point of emphasis in their lives. They had become focused on the externals, rather than the condition of their own hearts.

The next issue Paul addressed with Timothy remains a hot-button topic even today. It dealt with the role of women in the assembly of the church, and it had to do with order and headship. But as with every other topic in this chapter, it had to do with the spread of the gospel. Anything we do that hinders or hurts the gospel message is to be avoided at all costs. In this case, the female members of the Ephesian church had discovered a new-found freedom in Christ but it had led to license and was creating disorder within the local body of Christ. Paul insisted that there must be order and decorum in the church. There was a God-given structure to the body of Christ, with Christ himself serving as the head. God had given to men the responsibility of serving in a place of authority and responsibility, both within the local church and the home. 

This had nothing to do with value or worth but with divine order and human responsibility. The real issue here seems to be a woman taking on inappropriate authority not given to her by God. Ultimately, Paul's concern was the spread of the gospel. Again, disunity and anger seem to be at the core of Paul’s message. If those outside the church were to look inside and see a lack of unity and the presence of disharmony, their interest in the gospel might be negatively impacted. Yet, Paul insisted that God had provided an order and authority structure to the body of Christ. In God's grand scheme, men were to lead the church. They were responsible to God for teaching the Scriptures. This in no way implies that women are incapable or unqualified to teach God’s Word. It has to do with authority and responsibility, not capability.

God had placed men in the role of teachers and leaders within the local church. When this order was ignored or violated, it caused disunity and discord. Paul seems to be saying that order within the church and the spread of the Gospel should take precedence over the need to look good or to be seen as a person of power and influence. It was important that men be able to "pray with holy hands lifted up" – free from controversy and anger. The goal is always to be the spread of the gospel. Whether male or female, our greatest concern should be that others come to a saving knowledge of Jesus Christ. Our need to be noticed, in charge, seen as attractive, powerful, influential, and even as spiritual – has to take a backseat to God's non-negotiable command to make disciples. That should be the focus of our prayers and the emphasis of our lives.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Help Wanted

1 This letter is from Paul, an apostle of Christ Jesus, appointed by the command of God our Savior and Christ Jesus, who gives us hope.

2 I am writing to Timothy, my true son in the faith.

May God the Father and Christ Jesus our Lord give you grace, mercy, and peace. – 1 Timothy 1:1-2 ESV

Timothy was Paul’s disciple. He had evidently been led to the Lord by Paul during one of his missionary travels to Lystra. During Paul’s second missionary journey, Timothy accompanied him to the cities of Troas, Philippi, Berea, Thessalonica, Athens, and Corinth. Timothy was a part of Paul’s third missionary journey to the city of Ephesus and was sent by Paul to minister on his own in the region of Macedonia. This young man also made it to Rome while Paul was there under house arrest. He was well-traveled and well-respected by Paul, having earned the apostle’s trust.

Paul had sent him to the city of Ephesus, where Timothy was ministering when he received this first letter from Paul. Timothy had evidently written Paul, sharing his desire to return to his side and accompany him in his ministry. But Paul was going to break the news to Timothy that he was needed right where he was. In fact, verse three tells us that when Paul and Timothy went to Ephesus on that third missionary journey, Paul went on to Macedonia, leaving Timothy behind with a job to do.

When I left for Macedonia, I urged you to stay there in Ephesus and stop those whose teaching is contrary to the truth. – 1 Timothy 1:3 NLT

By this time in the story of the spread of the Gospel, there were churches all over that area of the world. The Good News was spreading fast and people were coming to faith in Christ at an incredible rate. The problem was that there were too few men equipped to minister to the large numbers of churches springing up. There were infant believers everywhere and no one to lead and feed them.

Despite his zeal and high capacity for work, Paul couldn’t do it all. Much of his time had been spent in prison or under house arrest. He couldn't be everywhere at once, and there were no seminaries churning out pastors and teachers. There were no schools raising up and equipping elders for the local churches. Yet there seemed to be no shortage of false teachers and ill-informed individuals with potentially destructive viewpoints on a wide range of topics. So, Paul turned to Timothy. Yes, he was young and inexperienced, but he was needed. Knowing that this young man was probably feeling a bit overwhelmed by the task at hand, Paul reminded him what the true purpose of all biblical instruction should be.

The purpose of my instruction is that all believers would be filled with love that comes from a pure heart, a clear conscience, and genuine faith. – 1 Timothy 1:5 NLT

Paul's letters to Timothy have less to do with the teaching of doctrine than the defense of it. The content is practical, not theological. Paul wants Timothy to know how to encourage the believers in Ephesus toward true life change, marked by a love that manifests itself in daily life. Paul is looking for practical expressions of love. He knows that there are three things that will prevent that from happening in any believer's life: An impure heart, a conscience that is burdened by shame, and a lack of trust in God.

This is basic stuff. It trumps a head full of theology and doctrine every time. But Paul warns Timothy, "some people have missed this whole point. They have turned away from these things and spend their time in meaningless discussions" (1 Timothy 1:6 NLT).

Somewhere along the way, they had become obsessed with things that were not resulting in increased faith and love. Debating had replaced serving. Controversy had become more popular than showing mercy and expressing love to one another. Paul had warned the elders in Ephesus, "some men from your own group will rise up and distort the truth in order to draw a following: (Acts 20:30 NLT). He went on to say that these "false teachers, like vicious wolves, will come in among you after I leave, not sparing the flock" (Acts 20:29 NLT).

The main problem seemed to have revolved around incorrect teaching regarding the law of Moses. There were those who were presenting their interpretations of the law and its application to the lives of believers, and their instructions were wreaking havoc on the health of the church. Their focus was not on increasing the love and faith of the people of God, but on being seen as experts on the topic at hand.

Paul told Timothy, "they want to be known as teachers of the law of Moses, but they don’t know what they are talking about, even though they speak so confidently" (1 Timothy 1:7 NLT). These individuals were cocky and confident, assured that their view was the right one. And all this discussion and debate was causing confusion and conflict within the church. Paul reminded Timothy that love should be the primary motivation for any teacher of the Word of God. Teaching that does not edify and instruction that does not increase faith is misapplied and misses the point. Debating doctrine is useless if it fails to foster more love for God and others. If it doesn’t produce increased devotion to and dependence on God, it’s a waste of time.

That is why the church at Ephesus needed Timothy, and the church today needs men and women who understand that increasing the love and faith of the people of God is the primary responsibility of those who teach the Word of God. Knowledge alone is not enough. It produces pride. Doctrine by itself is insufficient. It can become sterile and little more than head knowledge. Theology, even that which is sound and biblically based, is incomplete if it does not result in more love and greater faith.

Paul was in need of assistance, so he turned to his young protégé, Timothy. This relatively inexperienced spiritual novice was a work in process, but he represented the next generation of spiritual leadership for the rapidly growing church. Paul knew that the future health of the body of Christ would require new leadership. One man could not keep up with the explosive growth of Christianity. There were too many fledgling congregations popping up all over the place and not enough qualified men to lead them. So, Paul took it upon himself to train and prepare the next wave of missionaries and pastors who would minister to the flock of Jesus Christ.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Fatal Flaw of Favoritism

1 My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. 2 For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, 3 and if you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” while you say to the poor man, “You stand over there,” or, “Sit down at my feet,” 4 have you not then made distinctions among yourselves and become judges with evil thoughts? 5 Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? 6 But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? 7 Are they not the ones who blaspheme the honorable name by which you were called?

8 If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. 9 But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10 For whoever keeps the whole law but fails in one point has become guilty of all of it. 11 For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do murder, you have become a transgressor of the law. 12 So speak and so act as those who are to be judged under the law of liberty. 13 For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment. – James 2:1-13 ESV

James ended the previous section of his letter by inviting his readers to take a long, close look at themselves in the mirror to determine the true nature of their spiritual condition.

For if you listen to the word and don’t obey, it is like glancing at your face in a mirror. You see yourself, walk away, and forget what you look like. – James 1:23-24 NLT

The Word of God requires obedience. Intellectual assent is not enough. Knowledge without application is nothing more than hypocrisy.

…don’t just listen to God’s word. You must do what it says. – James 1:22 NLT

So, James provided a practical and timeless illustration of the Word applied to everyday life. He raises the ugly specter of partiality within the body of Christ. And there is an interesting, yet subtle, connection between James’ warnings about practicing partiality and their handling of the trials of life.

Back in chapter one, James mentioned two different groups of people who comprise the church: the rich and the poor.

Believers who are poor have something to boast about, for God has honored them. And those who are rich should boast that God has humbled them. – James 1:9-10 NLT

Now he expands on the potentially contentious relationship between these two disparate groups. Their coexistence within the church is a potential time bomb that threatens to destroy the corporate unity of the fellowship. And, sadly, many of the trials of the less fortunate are due to the inequitable and unjust actions of the wealthy and influential – even within the body of Christ.

There was a common misconception in James’ day that the wealthy were blessed by God. Their affluence was seen as a sign that they had found pleasure with God and had been deemed to be more spiritual. At the same time, poverty was viewed as a curse from God. Despite James’ earlier statement, most people saw no honor in being poor. That condition was to be avoided at all costs. And if you could somehow escape your impoverished circumstances, you should do so without delay.

This errant perspective on wealth and poverty was negatively impacting the health of the local congregation to which James wrote. They were allowing a spirit of unjustified favoritism to influence their daily interactions, and it was motivated by the potential for personal gain. When the church gathered for worship, the wealthy were being treated as first-class citizens and given the best seats in the house – all in the hopes of securing their favor. But James questions the motivation behind their actions.

…how can you claim to have faith in our glorious Lord Jesus Christ if you favor some people over others? – James 2:1 NLT

And he doesn’t sugarcoat his assessment of their problem. Instead, he goes straight to their practice of partiality in worship.

…suppose someone comes into your meeting dressed in fancy clothes and expensive jewelry, and another comes in who is poor and dressed in dirty clothes. If you give special attention and a good seat to the rich person, but you say to the poor one, “You can stand over there, or else sit on the floor”—well, doesn’t this discrimination show that your judgments are guided by evil motives? – James 2:2-4 NLT

James introduces a real problem within the church by presenting it as a thinly veiled hypothetical situation. It’s as if he is saying, “So, for instance, let’s just say a rich man comes into your church and you show him preference over a poor man…” 

James isn’t suggesting this scene could happen; he was subtly declaring that it already had. And he declares that this kind of unjustified partiality was motivated by prejudice and pride. They were guilty of judging one another based on an unrighteous standard.

“The form of James’ question in the Greek text expects a positive answer: ‘You have, haven’t you?’ The usher made two errors. First, he showed favoritism because of what the rich man might do for the church if he received preferential treatment. He should have treated everyone graciously, as God does. This reflects a double-minded attitude in the usher, thinking like the world in this case while thinking as God thinks in other respects (1:8).” – Thomas L. Constable, Notes on James

The practice of partiality is a form of prejudice. It elevates one individual over another based on a false set of external criteria that have nothing to do with the individual’s true value or worth. Rich people are not inherently more spiritual or worthy of honor. Poor people are not to be treated as second-class citizens simply because their clothes and financial status don’t measure up to some arbitrary social standard.  James was warning his readers that they needed to view one another the same way God does.

When God commissioned the prophet Samuel to find the next king of Israel, He warned His servant not to be taken in by the outer appearance of the candidates.

“Don’t judge by his appearance or height, for I have rejected him. The LORD doesn’t see things the way you see them. People judge by outward appearance, but the LORD looks at the heart.” – 1 Samuel 16:7 NLT

Just because someone looked like a king didn’t mean he had the attributes necessary to fulfill the role of king. God was more interested in the inner character of the man than any external traits he may have displayed.

But how easy it is to judge one another based on an arbitrary and inconsistent set of standards that have nothing to do with spiritual maturity or holiness. This led James to remind his audience that many of them had come to faith in Christ while in a state of abject poverty. God had chosen to redeem them, not because they were wealthy and influential, but based solely on His grace and mercy.

Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the Kingdom he promised to those who love him? – James 2:5 NLT

God didn’t reserve salvation for the well-to-do. He didn’t send His Son to die only for those who measured up to some worldly standard of worth and merit. No, Jesus came to offer the gift of salvation to all those who were humble enough to admit their need for it. He spent the vast majority of His time on earth ministering to the poor and disenfranchised. He reached out to the dregs of humanity – the tax collectors, prostitutes, maimed, blind, demon-possessed, and even the lowly and despised Gentiles. 

In His sermon on the mount, Jesus declared, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:7 ESV). Spiritual poverty has nothing to do with financial status but it has everything to do with humility and an awareness of one’s own unworthiness. Eternal life is not reserved for the wealthy and well-off. It is the gift of God made possible through the death of His Son and is available to any who will receive it in humility and faith – regardless of their earthly status or social standing.

Yet, James accuses his audience of dishonoring the poor by showing favor to the wealthy. Then he reminds them of the ludicrous nature of this kind of behavior.

…you dishonor the poor! Isn’t it the rich who oppress you and drag you into court? Aren’t they the ones who slander Jesus Christ, whose noble name you bear? – James 2:6-7 NLT

They were treating the poor like social pariahs while honoring the very people who were oppressing and mistreating them. What would possess these people to show favoritism to the very ones who were causing them trials and troubles? The simple answer is greed. They hoped to gain something from the flattery of their more well-to-do foes. Perhaps if they treated their rich guests with dignity and respect, they might return the favor. After all, the wealthy had resources and wielded great influence in the community, and the poor were nothing more than a burden on the faith community.

But James warns that this kind of logic was not only dangerous, but it was also ungodly and in violation of God’s law.

But if you favor some people over others, you are committing a sin. You are guilty of breaking the law. – James 2:9 NLT

James specifically mentions one particular law: “the royal law according to the Scripture” (James 2:8 ESV). Then, just to make sure they understood what he meant, he quotes the law for them.

“You shall love your neighbor as yourself…” – James 2:8 ESV

Again, in His sermon on the mount, Jesus affirmed this “royal law” when He stated, “Do to others whatever you would like them to do to you. This is the essence of all that is taught in the law and the prophets” (Matthew 7:12 NLT). Jesus was not recommending the practice of preferential treatment in order to get a preferred response. He was promoting the practice of equity and selfless love. We are not to love based on what we get out of it. Christlike love is not a form of quid pro quo where our love is reciprocal in nature. It is not a you-scratch-my-back-and-I’ll-scratch-your-back kind of equation. Yet the practice of partiality is almost always selfish and self-centered. 

To drive home his point, James reminds his readers of the importance of every one of God’s laws. They were not free to cherry-pick which laws they wanted to obey. And he uses the rather absurd example of murder and adultery. They weren’t free to commit murder just because they had never committed adultery.

…the person who keeps all of the laws except one is as guilty as a person who has broken all of God’s laws. – James 2:10 NLT

God expected His children to keep all of His laws, including His royal law to love one another. So, favoritism had no place in the household of God. As far as God was concerned, partiality was a sin and unacceptable behavior among His chosen people. And James provides them with a stern reminder of how God views those who receive His undeserved mercy but refuse to share it with others.

There will be no mercy for those who have not shown mercy to others. But if you have been merciful, God will be merciful when he judges you. – James 2:13 NLT

And once again, James seems to be echoing the words of Jesus, spoken in His sermon on the mount.

“Blessed are the merciful, for they shall receive mercy.” – Matthew 5:7 ESV

The apostle Paul provides us with a powerful reminder of just how important it is to live according to God’s standards and not the world’s. There is no place for partiality in the family of God.

So let’s not get tired of doing what is good. At just the right time we will reap a harvest of blessing if we don’t give up. Therefore, whenever we have the opportunity, we should do good to everyone—especially to those in the family of faith. – Galatians 6:9-10 NLT

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Practical and Personal

22 Wives, submit to your own husbands, as to the Lord. 23 For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. 24 Now as the church submits to Christ, so also wives should submit in everything to their husbands.

25 Husbands, love your wives, as Christ loved the church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. 28 In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, 30 because we are members of his body. 31 “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” 32 This mystery is profound, and I am saying that it refers to Christ and the church. 33 However, let each one of you love his wife as himself, and let the wife see that she respects her husband. – Ephesians 5:22-33 ESV

Paul has strongly stressed the need to know and obey the will of the Lord (Ephesians 5:17). He has called each member of the congregation to live as a light in the midst of the darkness of Ephesus by submitting to the control of the Holy Spirit within them. Together, they were to shine the light of God’s life-transforming glory into the dark recesses of the sin-soaked society around them. The fledgling church in Ephesus was to be a beacon of hope as they allowed the Holy Spirit to fill them. His presence and power would overflow and impact all their relationships. Paul indicates that this Spirit-empowered change in their corporate interactions will leave them “singing psalms and hymns and spiritual songs among yourselves, and making music to the Lord in your hearts” (Ephesians 5:19 NLT). As the Spirit makes the will of God known and then empowers the Ephesians to obey it, they will see their relationships radically changed, and their gratefulness to God increase. But it will all begin with their willingness to submit to one another out of reverence for Christ (Ephesians 5:21).

It’s interesting to note how verse 21 is often overlooked or ignored by those who take issue with verses 22-24. In the modern-day church, there are many who find Paul’s words regarding wives submitting to their husbands as old-fashioned and heavily patriarchal. They view them as antiquated and no longer applicable in today’s more modern and enlightened context. There is little debate that, when taken out of its context, Paul's teachings about submission within the home can sound like he has a low regard for women. But nothing could be further from the truth. Paul is not suggesting that wives have less value or worth than their husbands. He is not treating them as second-class citizens or subjugating them to an inferior role in the marriage relationship. He is simply continuing his discussion on knowing the will of God and allowing the Holy Spirit to apply that will to everyday life so that the Ephesian believers might be lights in the darkness.

Paul brings up the institution of marriage because it was something the Ephesian believers shared with their unsaved neighbors. Marriage was an accepted part of everyday life in Ephesus. Christians were not the only ones who participated in the God-ordained institution of marriage. But Christians were the only ones who could demonstrate what God’s will was concerning marriage.

Within the 1st-Century context of Greek culture, Paul’s teaching regarding husbands and wives was radical and unexpected. The prevailing view of the day held that wives were little more than property. Oftentimes, they were treated more like slaves than helpmeets. In general, women were seen as inferior to men and accorded little honor or respect.   

“After centuries of Christian teaching, we scarcely appreciate the revolutionary nature of Paul’s views on family life set forth in this passage. Among the Jews of his day, as also among the Romans and the Greeks, women were seen as secondary citizens with few or no rights. The pious male Jew daily said a prayer in which he thanked God for not making him a woman. And he could divorce his wife by simply writing ‘a bill of divorcement’ (which must include the provision that she was then free to marry whomever she wanted). The wife had no such right.” – Leon Morris, Expository Reflections on the Letter to the Ephesians

But Paul was not attempting to write a commentary on gender equity or trying to rectify centuries of ungodly thinking about the role of women in society. His interest was in helping Christian husbands and wives apply the will of God regarding marriage to their own homes. And his words must be kept within the context of his call to mutual submission found in verse 21. That’s the key to understanding verses 22-33.

Don’t forget how Paul opened this section of his letter.

Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God. – Ephesians 5:1-2 ESV

How are mere humans supposed to imitate God? How can fallen men and women model their lives after a holy and completely righteous God? The only way they can do it is through a relationship with the Son of God. It is only through faith in Christ that anyone can be made right with God. And as believers are transformed into the likeness of Christ through the indwelling power of the Holy Spirit, their lives inherently imitate God because they emulate the One who “expresses the very character of God” (Hebrews 1:3 NLT).

Paul opened this chapter by calling the Ephesians to imitate God by demonstrating the same kind of sacrificial love that Christ poured out on them. God so loved the world that He sent His Son (John 3:16), and He “showed his great love for us by sending Christ to die for us while we were still sinners” (Romans 5:8 NLT).

Now, in verses 22-33, Paul is taking this call to imitate God by loving like Christ and applying it to the institution of marriage. He is focusing his attention on the one place in society where love and submission could and should be practiced and prove the power of the Spirit of God to apply the will of God to everyday life.

Paul begins by addressing the wives, telling them to “submit to your own husbands, as to the Lord” (Ephesians 5:22 ESV). It’s amazing how often the last four words of his statement are left out by those who take issue with this passage. They also overlook his emphasis on wives and their own husbands. This is not intended as a blanket statement regarding the relationship between all women and all men. This has less to do with gender than it does with the God-ordained institution of marriage and the divine definition regarding the roles of husbands and their wives. And it only applies to Christian marriages. What Paul is prescribing here is only possible when both husband and wife share a common faith in Jesus Christ. 

When Paul calls the wife to submit to her husband, he is not issuing a command to subjugate herself to a lower or inferior status in the relationship. He is not suggesting that the wife is of lesser value or importance to God.

“People often misunderstand submission. It does not indicate inferiority or involve losing one’s identity and becoming a non-person. Some women fear that submission will lead to abuse and or a feeling of being used. Submission does not mean blind obedience or passivity. It means giving oneself up to someone else.” – Thomas L. Constable, Notes on Ephesians

Paul is teaching the will of God concerning the marriage relationship. A Christian marriage is to look distinctively different than a non-Christian marriage. A husband and wife who are also a brother and sister in Christ are to model a radically different kind of marriage. Their interactions with one another are to be in keeping with the will of God and empowered by the Spirit of God. And it begins with a willingness to submit to or come under God’s providential plan for the marriage relationship.

These 12 verses, when taken in their context, reveal that the Christian marriage is to reflect the relationship between Christ and His bride, the church. This must not be overlooked or discounted. That is the whole point of Paul’s teaching. The wife is intended to represent the church, the holy and spotless bride of Christ. The husband represents Christ, who demonstrated His love for His bride by laying down His life. Jesus gave His life so that His bride might have fulness of life. He died so that His bride might live. He sacrificed His body in order that the church might be cleansed and made holy. He modeled selflessness in the form of sacrifice.

In the same way, the wife is to model selflessness in the form of willful submission. The church, the bride of Christ, willingly submits to Him because it is God’s will. And when a Christian wife submits to her Christian husband, she is doing so “as to the Lord” (Ephesians 5:22 ESV). Or to put it another way, she submits to her husband in the same way that she submitted to the Lord – through faith – trusting that God’s will and His ways are best. Paul doesn’t suggest that she submit only when her husband acts like Christ. That is where faith comes in. She is expected to do God’s will whether the conditions are perfect or the outcome looks predictable. That’s why Paul added, “as to the Lord.” Ultimately, she is trusting that obedience to God’s will is preferable to her own desire for autonomy or self-will. 

What Paul is suggesting is not only difficult, but it is impossible – without the indwelling presence of the Holy Spirit. No one likes to submit. There is no human being that likes the idea of coming under the authority or leadership of another. Yet we all do it every day if we feel like we will receive some benefit from having done so. Employees submit to their bosses, in order to get a salary. Citizens submit to their governing authorities, in exchange for protection and the preservation of their rights and freedoms. You might call it a form of quid pro quo.

But Paul is suggesting something altogether different. He is calling husbands and wives to follow the example of Christ. He willingly submitted to the will of His Father, even to the point of laying down His life (Philippians 2:6-8). He willingly sacrificed His life so that His bride might be made holy, righteous, and pure. And when a husband and wife, two people whom God has formed into one, do the same thing, they bring Him glory. They reflect His will and imitate His very nature – together.

And Paul sums up his teaching by calling it a “great mystery…an illustration of the way Christ and the church are one” (Ephesians 5:32 NLT). On a human level, it makes no sense. It seems illogical and impractical. To today’s modern sensibilities, it seems out of date and out of touch with reality. But Paul is revealing God’s will, not marriage advice. And he does sum up his teaching about this great mystery with some rather simple advice:

So again I say, each man must love his wife as he loves himself, and the wife must respect her husband. – Ephesians 5:33 NLT

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

New English Translation (NET)NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.