Devotions from The Time For Truth

The Preaching of the Gospel to all the World is the Last Sign

Pastor Ray Barnett — Tue, 29 Dec 2026 00:00:00 -0700

INTERESTING FACTS : Gouverneur Morris, REVOLUTIONARY OFFICER; MEMBER OF THE CONTINENTAL CONGRESS; SIGNER OF THE CONSTITUTION; "PENMAN OF THE CONSTITUTION"; DIPLOMAT; U. S. SENATOR

"There must be religion. When that ligament is torn, society is disjointed and its members perish... [T]he most important of all lessons is the denunciation of ruin to every state that rejects the precepts of religion. Your good morals in the army give me sincere pleasure as it hath long been my fixed opinion that virtue and religion are the great sources of human happiness. More especially is it necessary in your profession firmly to rely upon the God of Battles for His guardianship and protection in the dreadful hour of trial. But of all these things you will and I hope in the merciful LORD."[1]

DAILY READING : REVELATION 13 - 16, 17 - 19, 20 - 22

TEXT : Revelation 14:6 And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 14:7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. 14:13 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the LORD from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. 14:14 And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. 14:15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. 14:16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.

THEME : THE PREACHING OF THE GOSPEL

Revelation 14:1-20

In Chapter 14 we have the dealings of God with the evil, only first owning and setting apart the remnant. The remnant belongs entirely to the renewed earth: they are seen on that which is the centre of dominion and glory in it — Mount Zion where the Lamb shall reign. They had His and His Father's name on their foreheads; that is, by their open confession of God and the Lamb they had been witnesses of it, and suffered as Christ had suffered in His life in owning God His Father: only they had not suffered death. It was a new beginning, not the assembly, not heavenly, but the blessing of a delivered earth in its firstfruits in those who had suffered for the testimony to it. Heaven celebrates it with a voice of many waters, and as of thunder, but with joy. This voice was the voice of harps. A new song is sung before the throne and beasts and elders. Here the fact is the important thing. There had been a song in and of heaven, in Chapter 5 in connection with redemption; but those who were redeemed there were made kings and priests. Here it was redemption in connection with earthly blessings, not with the kingdom and priesthood on high; and it is sung before the heavenly company and throne. Heaven however is directly connected with the song. It was connected with triumph over the power of evil by patient endurance of suffering.

What specially characterised them was purity from the contamination that surrounded them. This passing through sorrow and overcoming connects them directly with the heavenly conquerors. It was not the new song of heavenly redemption; still it was victory when down at the gates of death, though not actually in it. It was "as it were a new song." This none could learn but those who had shared the earthly sufferings of the Lamb, and would now be His companions in His earthly royalty; they had followed Him, they would follow Him whithersoever He went. They are the firstfruits of the new scene. They had not corrupted themselves where all did. They were not of those who loved or made a lie, or gave in to it. Corruption and falsehood they had been kept free from, openly confessing the truth. They had not the heavenly place, but they are without fault, and they share the Lamb's earthly place and glory, accompanying Him whithersoever He goes, in the manifestation of that glory. All that led to these privileges had no place when once the kingdom was set up. It was then too late to shew faithfulness in this way. There is a connection with the heavenly saints which is not in Chapter 7. The white-robed multitude stood before the throne and the Lamb. They are before the throne of God, they worship in His temple, and the Lamb comforts them. Here there is special association with the Lamb on earth, in their path and in their consequent place. It is the remnant of the Psalms (especially 1 - 41). But, though on earth with the King, they are redeemed from among men before Christ comes to earth; and the song they learn to sing is sung before the elders and living creatures. They are not with them, but they sing the song sung before them; that is, the Gentile multitude are admitted to special privileges before God and the Lamb; the Jewish remnant are associated with the Lamb on earth, and, in a certain sense, with heaven.

The progress of God's ways follows — warning to the earth to leave idolatry; for the hour of God's judgment was come. The everlasting Gospel is the testimony of Christ's power, from paradise onward, as in contrast with the special announcement of the assembly, and glad tidings connected with it. Babylon is announced to be fallen; threats and warnings to any that should own the beast; but the time is now come when dying in the LORD was to cease; only their blessedness remained henceforth. Dying and tribulation were over. They are looked at as one whole body; and while any remained yet to die, they were diers in the LORD, not rested and blessed. Now their rest is come and their reward.

Christ then reaps the earth — separating, gathering, and judgment; and treads the winepress, exercise unmingled vengeance on the wicked. Hence in this last judgment it is the angel who had the power over Fire who calls for it; it was full divine judgment. This judgment was not within the limits of Babylon — was not in the sphere in which man had formed and ordered his organization in opposition to God. This closes the whole scene of that which the history had begun by the catching up of the Man-child to heaven. He has returned in vengeance. An interesting question here arises — What is the vine of the earth? It is that which is the fruit bearing organization, or what should be so (that is the idea of it), in professed connection with God, as His planting in the earth. Israel has the vine brought out of Egypt. Christ on earth was the true vine. It is not connection with Him in heaven. There we are looked at as perfect, not to bear fruit and be pruned. But analogously it went on after He had ascended on high, and professing Christians are the branches. But here it is the vine of the earth, that which has its character and growth therein, but with the pretension to take the religious place by succession on the earth. The true saints are gone on high, or are a persecuted individual remnant. I have no doubt the Jews will be the centre of that system then, but they will be mixed up with Gentiles, have turned to idolatry, and have seven spirits worse than that; and the apostate Gentiles will be fully associated with it all. (See Isaiah 34, 63, 65, 66) [John Darby][2]

TRUTH FOR TODAY : "THE PREACHING OF THE GOSPEL TO ALL THE WORLD IS THE LAST SIGN."

In our text, we have the final signs of the end of the world. In Matthew chapter 24, Jesus spoke of the "signs of the times," or the signs of his return. Among the many signs listed in that 24th chapter, the preaching of the Gospel to all the world is the final sign. Jesus said in Matthew 24:14 - "And this Gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come."Therefore, the preaching of the Gospel to the entire world is the last sign before Christ returns to judge the living and the dead.

God is just. He will never do anything that is unrighteous or unjust. His nature, being pure and holy, is also spotlessly just. That means, he cannot by his nature do anything that is wrong. For instance, when he was about to judge Sodom and Gomorrah, the patriarch Abraham was concerned about the righteous people that might be living inside Sodom or Gomorrah. Abraham asked the LORD concerning the judgment to come.

"And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. And Abraham answered and said, Behold now, I have taken upon me to speak unto the LORD, which am but dust and ashes: Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it. And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake. And he said unto him, Oh let not the LORD be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there. And he said, Behold now, I have taken upon me to speak unto the LORD: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake. And he said, Oh let not the LORD be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake." (Genesis 18:23 - 32)

In this petition of Abraham's, his statement - "Shall not the Judge of all the earth do right?" is a probing and penetrating insight into the nature of God concerning his justice. Perhaps, a more rhetorical statement than an doubtful inquiry, Abraham pronounces the impeccable righteousness of Almighty God. As it turned out, there were not even 10 righteous people in Sodom or Gomorrah. Thus, God destroyed those cities and their suburbs.

There is a similar parallel between the first book of the Bible and the last, concerning the mercy and justice of God. In short, God gives man an opportunity to turn to him and receive mercy or to stay in unrighteousness and be judged. The choice belongs to Man. On this point the Holy Scriptures are clear. God is not willing that any should perish. Rather, it is his expressed will that all should come to repentance and receive mercy and grace. However, if Man is judged (and certainly humanity will be judged as you read in the book of the Revelation), it is the decision of men and women to turn away from God.

Notice in our text the word of the angel is an exhortation to give God and the Glory. This is the purpose of humanity. It is that God should be glorified in all his works. Yet, although he is glorified in nature, the cosmos, and all other aspects of his creation, men and women are the only ones who do not properly reflect the Glory of God. This is because of sin. Sin is the breaking of God's laws. When this is done, men and women - that is, humanity cannot reflect the true beauty of God's holiness or behave according to God's original design.

God's initial intention was for humanity - his highest creation made in his own image, to have relationship with him. Yet, sin has separated humanity from God. Therefore, men and women throughout history, as well as those living today and those yet to be born do not know God. Jesus spoke of this in his ministry, and stated that he came to restore the relationship between God and people. Still, this can only be accomplished by faith. That is, by placing faith in Jesus Christ and keeping his commandments (obedience).

Therefore, in our text of Revelation chapter 14, we see the final sign (the Gospel being preached to everyone in the world) as well as the stated purpose and designed of humanity, which is to glorify God. Your life is like the moon in its relationship to the sun. Though the moon does not possess light, it does reflect the light of the sun. Thus, there is a light in the dark night. Christians are like the moon. They reflect the light of the Father, Son, and the Holy Spirit. The light is God's. Yet, you shine because of the goodness, kindness, mercy, grace, and power of God.

However, the sad truth revealed in the book of the Revelation is that right to the end, as it was in the beginning of human history, men and women refuse to turn to God for their own good. When you think on the truths revealed in the Bible, namely, that God is not willing that any should perish and he is long suffering with those who have refused him, it is somewhat melancholy. Nevertheless, to some degree it does mitigate the horror of the Lake of Fire. Remember, the Lake of Fire is eternal and those found in it will live forever in its tormenting flames. For this reason, the preaching of the Gospel is essential. God wants men and women to be "saved," from the wrath to come, which you read in the book of Revelation. Once again, if a person goes to "hell," it is not the fault of God.

As noted, the book of the Revelation is an encouragement to the believer in Jesus Christ. It ends in eternal Glory for those trusting in Christ. However, it ends in a tragic conflagration of unspeakable and unthinkable pain for the rebel. Further, it is all a matter of choice. That is, the individual's choice. Clearly, God did not create the Lake of Fire for human beings. It was created for the Devil and his angels according to our LORD Jesus Christ. Nevertheless, scores of men and women will find themselves in this horrific place because they refused God's offer of mercy and grace.

In the end, God will do right even as Abraham stated. God cannot do otherwise. He is holy and true. He is merciful and benevolent. Still, when his laws are broken there are penalties to pay. The beauty of the Gospel of Jesus Christ is that he paid that penalty for all the broken laws (sin) and died in Man's place. Yet, many refuse this call for love mercy and for that - God will never be blamed. Certainly, as you read in the book of Revelation, men and women will curse God. However, this will only be proof of the unrighteousness of men and women put against the love and righteousness of God Almighty.

Thus, the preaching of the Gospel to all the world is the last sign before Christ comes to set up his kingdom. It is also God's final offer of mercy. The choice belongs to man. Yet, God who gives mercy upon mercy tells all humanity - "choose life and live."[3] Surely, Christ is at the door. Even so, come LORD Jesus.

[1] Collections of the New York Historical Society for the Year 1821 (New York: E. Bliss and E. White, 1821), pp. 32, 34, from "An Inaugural Discourse Delivered Before the New York Historical Society by the Honorable Gouverneur Morris, (President,) 4th September, 1816." ; Letters of Delegates to Congress: February 1, 1778-May 31, 1778, Paul H. Smith, editor (Washington DC: Library of Congress, 1982), Vol. 9, pp. 729-730, Gouverneur Morris to General Anthony Wayne on May 21, 1778.
[2] Darby, John. Synopsis of the Old and New Testaments. Public Domain, [1800 - 1882].
[3] Deu_30:19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:

Man By Nature Does Not Want To Obey God

Pastor Ray Barnett — Mon, 28 Dec 2026 00:00:00 -0700

INTERESTING FACTS : James Madison, SIGNER OF THE CONSTITUTION; AUTHOR OF THE FEDERALIST PAPERS; FRAMER OF THE BILL OF RIGHTS; SECRETARY OF STATE; FOURTH PRESIDENT OF THE UNITED STATES

"A watchful eye must be kept on ourselves lest, while we are building ideal monuments of renown and bliss here, we neglect to have our names enrolled in the Annals of Heaven. I have sometimes thought there could not be a stronger testimony in favor of religion or against temporal enjoyments, even the most rational and manly, than for men who occupy the most honorable and gainful departments and [who] are rising in reputation and wealth, publicly to declare their unsatisfactoriness by becoming fervent advocates in the cause of Christ; and I wish you may give in your evidence in this way"[1]

Daily Reading : REVELATION 9 - 12

TEXT : Revelation 9:1 And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. 9:2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. 9:3 And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. 9:20 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: 9:21 Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

THEME : REPENTANCE

Revelation 9:1-21

The fifth angel sounds; and one who should have been by position the instrument of light and governmental order over the earth was seen as having lost his place; and the power to let loose the full darkening influence of Satan was given him. He opened the bottomless pit — the place where evil is shut up and chained; not where it is punished, that is, the lake of fire. Supreme authority, and all heavenly light over the earth, and healthful influence of order, were darkened and made to cease by the evil Satanic influence which was let loose. Nor was this all: direct instruments of Satanic power came out of this evil influence in numbers; crowds of moral locusts with the sting of false doctrine in their tail. But it was not to destroy temporal prosperity on the earth, but to torment the unGodly Jews; not to kill, but to harass and vex them. This was to continue five months; for it is not the final judgment. The torment was worse than death — pain and anguish of heart. But they had the semblance of military imperial power, crowned, and with masculine energy, to those that met them; but they were, if seen behind and the secret disclosed, subject and weak: their faces were as the faces of men, their hair as the hair of women. But they were armed in a steeled conscience. They were the direct instruments of the power of Satan, and under his orders. The angel of the bottomless pit — he who rules the depths of Satan's wiles, as the ruler of the power of darkness — led them. We are too unbelieving as to the direct influence of Satan in darkening men's minds when permitted, when men are given up to his darkening influence. Cruel harassing torments, worse than death, with darkening of their minds, become the portion of the once beloved people. One woe was past.

The sixth angel sounds. The woe which follows is much more human and providential. It is directed against the inhabitants of the Latin Empire. The instruments of it are let loose from beyond Euphrates — a countless crowd of horsemen. But they were not simply such. Their consciences and their words, both were in the power of Satan, but in judgment from God. But it now killed men. Their mouths belched forth the power of Satan, and their influence in doctrine was Satanic: with both they did hurt. I do not believe this death here is mere temporal death (there may be such), but, I suspect, making apostates. The rest, who did not thus fall, did not repent of their idolatry and misdeeds. (John Darby)[2]

TRUTH FOR TODAY : "MAN BY NATURE DOES NOT WANT TO OBEY GOD"

As you can read in the text, even during the most severe judgments of God men and women (still) do not change. You may imagine those to whom Jesus Christ is presented -with his love, healing, and forgiveness of sins, would naturally want to receive him and serve him. However, the nature of man (that is, his lawlessness, rebelliousness, and therefore sinfulness) is against God. Men and women do not naturally want to do the will of God even though God's will, obviously, is what is best for Man.

Thus, even as judgment after judgment falls on the earth (remember, the book of the Revelation is yet future) men and women still resist God to their own detriment. It must be stated that during such horrendous times as you read in the book of the Revelation it is an amazing fact that men and women continue to resist God's ways and hate his holy nature.

However, this is what sin is. Sin is a natural aversion to the principles, laws, and even the promises given by God to those who obey him. Sin, someone has once described, is - "selfishness invested in nothing" (S. I. N.). For this reason, since man is inherently self-centered and people are naturally repelled by what God says to do. Yet, once again, it is hard to believe that during such atrocious times as you see in the book of the Revelation that men and women would not (at that point) want to turn to Christ as they see the obvious and fearful judgments of God.

Yet, it must be made known that sin has such a grip on the human heart that to let go of it is one of the most difficult things to do in life. In addition, the Holy Scriptures are clear on the fact that men and women who are believers in the LORD Jesus Christ do not wrestle with flesh and blood only, but with principalities, powers, and wickedness in high places. Namely, all of us have to contend with the greatest deceiver of all time - Satan.

With this in mind, you will read in the book of Revelation that God is not only judging the sinfulness of man, but also Satan and his angels. This, by the way, is the final judgement of Satan. After the Great Tribulation when Jesus returns to judge the living and the dead, Satan will be cast into the lake of fire and forever put away from the sight of all the followers of Jesus Christ as well as God himself. This in itself is a great hope. It means that Satan, who is first seen in the book of Genesis has a liar and a deceiver is destroyed (in a manner of speaking) for good. Throughout the Bible, Satan is seen to be the one central figure behind all of the evil performed by men and women that he has deceived.

Therefore, the book of Revelation, even with its terrible prophecies, has its glorious purpose in putting an end to sin and Satan both. As you read the Bible in its entirety, you will continue with to see that sin is the cause of humanity's miseries. Hence, in the book of the Revelation once sin is abolished forever along with Satan, saved mankind (the Church of Jesus Christ) will live forever in an unimaginable harmony, happiness, and bliss.

This is what Jesus came to do. The Scriptures declare that Jesus would -"save his people from their sins." Jesus came to put away sin, which is the cause of all the sorrow in the world. Once this is accomplished, that is -the abolition of sin in all its forms, and the new heavens and the new earth are created, nothing except righteousness will prevail. This is a quality of life you have never known. The effects of righteousness -"quietness and assurance forever," will be the climate or the spiritual atmosphere so to speak, of eternity. Once again, this is a type of life and living you have never seen or known. This quality of life is literally beyond the human imagination.

Yet, you see glimpses of it at the end of the book of Revelation. Christ reigns as king, and in his entire kingdom, there is nothing except true righteousness, which is the opposite of lawlessness or sin. Even in the animal kingdom, there is a serenity and tranquility never seen in human history. Certainly, the book of the Revelation offers you great hope for the world to come.

With this in mind, fix your thoughts on the Glory of God that is yet to come. As mentioned, the book of Revelation has many horrendous and horrible sights and scenes. Yet, the purpose of the book is contained in its name - "The Revelation of Jesus Christ." The last book of the Bible is a book of hope for the believer in Jesus Christ. Naturally, it could not be so for those who reject Jesus Christ. However, it is a book a hope for you.

[1] James Madison, Letters and Other Writings of James Madison (New York: R. Worthington, 1884), Vol. I, pp. 5-6, to William Bradford on November 9, 1772.; James Madison, The Papers of James Madison, William T. Hutchinson, editor (Illinois: University of Chicago Press, 1962), Vol. I, p. 96, to William Bradford on September 25, 1773.
[2] Darby, John. Synopsis of the Old and New Testaments. Public Domain, [1800 - 1882].

Jesus Christ is the Beginning and the End

Pastor Ray Barnett — Sun, 27 Dec 2026 00:00:00 -0700

INTERESTING FACTS : John Jay, PRESIDENT OF CONGRESS; DIPLOMAT; AUTHOR OF THE FEDERALIST PAPERS; ORIGINAL CHIEF JUSTICE OF THE U. S. SUPREME COURT; GOVERNOR OF NEW YORK

"By conveying the Bible to people . . . we certainly do them a most interesting act of kindness. We thereby enable them to learn that man was originally created and placed in a state of happiness, but, becoming disobedient, was subjected to the degradation and evils which he and his posterity have since experienced. The Bible will also inform them that our gracious Creator has provided for us a Redeemer in whom all the nations of the earth should be blessed - that this Redeemer has made atonement "for the sins of the whole world," and thereby reconciling the Divine justice with the Divine mercy, has opened a way for our redemption and salvation; and that these inestimable benefits are of the free gift and grace of God, not of our deserving, nor in our power to deserve. The Bible will also [encourage] them with many explicit and consoling assurances of the Divine mercy to our fallen race, and with repeated invitations to accept the offers of pardon and reconciliation. . . . They, therefore, who enlist in His service, have the highest encouragement to fulfill the du¬ties assigned to their respective stations; for most certain it is, that those of His followers who [participate in] His conquests will also participate in the tran¬scendent glories and blessings of His Triumph."[1]

Daily Reading : REV. 1 - 8

TEXT : Rev 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Rev 1:2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Rev 1:3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Rev 1:4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; Rev 1:5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, Rev 1:6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Rev 1:7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. Rev 1:8 I am Alpha and Omega, the beginning and the ending, saith the LORD, which is, and which was, and which is to come, the Almighty.

THEME : THE DAY OF THE LORD

Revelation

Introduction to Revelation

As regards Peter and Paul, we have scriptural authority for regarding them as the apostles respectively of the circumcision and of the uncircumcision. Peter and the twelve remained at Jerusalem when the disciples were scattered, and, continuing (though God was careful to maintain unity) the work of Christ in the remnant of Israel, gathered into an assembly on earth the lost sheep of the house of Israel. Paul, having received the ministry of the assembly, as of the gospel to every creature under heaven (Colossians 1), as a wise master-builder, lays the foundation. Peter sets us off as pilgrims on our journey to follow Christ risen towards the inheritance above. Paul, in the full development of his doctrine (though owning this, as in Philippians 3), shews us the saints sitting in heavenly places in Christ, heirs of all which He is heir of. All this was dispensational, and it is full of instruction. But John holds a different place. He does not enter on dispensation; nor, though once or twice stating the fact (as Joh_13:1; Joh_14:1; Joh_17:24; Joh_20:17), does He take the saint, nor even the LORD Himself, up to heaven. Jesus, for him, is a divine Person, the Word made flesh manifesting God and His Father, eternal life come down to earth. The Epistle of John treats the question of our partaking of this life, and its characters.

But at the close of the Gospel, after stating the sending of the Comforter on His going away, Christ opens to the disciples (though in a mysterious way) the continuation of God's dealings with the earth, of which John ministerially is the representative, linking the manifestation of Christ on earth at His first coming with His manifestation at His second; Christ's Person, and eternal life in Him, being the abiding security and living seed of God, when dispensationally all was corrupted, and in confusion and decay. If all were in disorder outwardly, eternal life was the same.

The destruction of Jerusalem formed a momentous epoch as to these things, because the Jewish assembly, formed as such at Pentecost, had ceased (nay, it had even before); only the judicial act was then accomplished. Christians had been warned to leave the camp. The breach of Christianity with Judaism was consummated. Christ could no longer take up the assembly, established in the remnant of the Jews, as His own seat of earthly authority. [See Note #1] But alas! the assembly, as Paul had established it too, had already fallen from its first estate — could in no sense take up the fallen inheritance of Israel. All seek their own, says Paul, not the things of Jesus Christ. All they of Asia-Ephesus, the beloved scene where all Asia had heard the word of God — had forsaken him. They who had been specially brought with full intelligence into the assembly's place could not hold it in the power of faith. Indeed, the mystery of iniquity was at work before this, and was to go on and grow until the hindrance to the final apostacy were removed.

Here, in this state of universal declension and ruin John's ministry comes in. Stability was in the Person of Christ, for eternal life first, but for the ways of God upon earth too. If the assembly was spued out of His mouth, He was the faithful witness, the beginning of the creation of God. Let us trace the lines of this in his gospel. In John 20, as else where noticed in detail, we have a picture of God's ways from the resurrection of Christ till we come to the remnant of Israel in the latter days, represented by Thomas's look on the pierced One and believing by seeing. In chapter 21 we have, besides the remnant, the full millennial gathering. Then at the close of the chapter, the special ministry of Peter and John is pointed out, though mysteriously. The sheep of Jesus of the circumcision are confided to Peter; but this ministry was to close like Christ's. The assembly would not be established on this ground, any more than Israel. There was no tarrying here till Christ came, [See Note #2] Peter's ministry in fact was closed, and the circumcision assembly left shepherdless, before the destruction of Jerusalem put an end to all such connection for ever. Peter then asks as to John. The LORD answers, confessedly mysteriously, but putting off, as that which did not concern Peter who was to follow Him, the closing of John's ministry, prolonging it in possibility till Christ came. Now, in fact, the Bridegroom tarried; but the service and ministry of John by the word (which was all that was to remain, and no apostle in personal care) did go on to the return of Christ.

John was no master-builder like Paul — had no dispensation committed to him. He was connected with the assembly in its earthly structure like Peter, not in the Ephesus or heavenly one; He was not the minister of the circumcision, but carried on the earthly system among the Gentiles, only holding fast the Person of Christ. His special place was testimony to the Person of Christ come to earth with divine title over it — power over all flesh. This did not break the links with Israel, as Paul's ministry did, but raised the power which held all together in the Person of Christ to a height which carried it through any hidden time, or hidden power, on to its establishment over the world at the end; it did not exclude Israel as such, but enlarged the scene of the exercise of Christ's power so as to set it over the world, and did not establish it in Israel as its source, though it might establish Israel itself in its own place from a heavenly source of power.

What place does the assembly then hold in this ministry of John, found as it is in the Book of Revelation? None in its Pauline character, save in one phrase, coming in after the Revelation is closed where its true place in Christ's absence is indicated. (Rev_22:17) We have the saints at the time, in their own conscious relationship to Christ, in reference, too, to the royal and priestly place to His God and Father, in which they are associated with Himself. But John's ministerial testimony, as to the assembly, views it as the outward assembly on earth [See Note #3] in its state of decay — Christ judging this — and the true assembly, the capital city and seat of God's government over the world, at the end, but in glory and grace. It is an abode, and where God dwells and the Lamb. All this facilitates our intelligence of the objects and bearing of the book. The assembly has failed; the Gentiles, grafted in by faith, have not continued in God's goodness. The Ephesian assembly, the intelligent vessel, and expression of what the assembly of God was, had left its first estate, and unless it repented, the candlestick was to be removed. The Ephesus of Paul becomes the witness on earth of decay and of removal out of God's sight, even as Israel had been removed. God's patience would be shewn towards the assembly as it had been towards Israel; but the assembly would not maintain God's testimony in the world any more than Israel had. John does maintain this testimony, ministerially judging the assemblies by Christ's word, [See Note #4] and then the world from the throne, till Christ comes and takes to Himself His great power and reigns. During this transition — dealing of the throne — the heavenly saints are seen on high. When Christ comes, they come with Him.

The first part, then, of the Epistles of John is the continuation, so to speak, of the Gospel before the last two dispensational chapters; the Revelation, that of these last two chapters (20-21), where, Christ being risen and no ascension given, the dispensational dealings of God are largely intimated in the circumstances which occur; while it is shewn at the same time that He could not personally set up the kingdom then. He must ascend first. The two short epistles shew us that truth (truth as to His Person) was the test of true love, and to be held fast when what was anti-christian came in; and the free liberty of the ministration of the truth to be held fast against assumed ecclesiastical or clerical authority, as contrasted with the assembly. The apostle had written to the assembly. Diotrephes rejected free ministry. (John Darby)[2]

TRUTH FOR TODAY : "JESUS CHRIST IS THE BEGINNING AND THE END."

The book of the Revelation is the only book in the Bible that promises a blessing on those that read, hear, and keep, the contents of the book. Although it is understood that whoever reads, hears, and keeps those things that are written in the other 65 books the Bible are likewise blessed, it is still a peculiar principle of the book of Revelation. It is further amazing when you realize that the 22 chapters of this book written by Saint John covers a period of only seven years. Namely, it is the Day Of The LORD, also known as The Great Tribulation. This is the subject of the book of Revelation. It is about the seven years of God's judgment on the earth, and the Second Coming of the LORD Jesus Christ to judge the living and the dead.

Many new Christians want to go immediately to the book of Revelation of Jesus Christ and read it. However, many pastors discourage this desire of the new, uninitiated Christian. Most times, they are directed to the gospel according to Saint John, or some other "simpler" aspect of the Bible or the New Testament. Anyone who has studied the book of Revelation will no doubt agree that it can be a difficult book to understand. Still, there is a specific blessing pronounced by God himself on those that read, hear, and keep those things that are written therein. Perhaps this is the reason why a so many new or young Christians have an innate desire to read the book of the Revelation. It may be a God given ambition.

Once again, the book of the Revelation is by no means the easiest book in the Bible. Somewhat like the Old Testament book of Ezekiel, it can be difficult and confusing to ascertain the meaning of specific verses of these books. Most books of the Bible are straightforward. However, when you come to the book of Revelation (similar to Ezekiel) you have many challenges of interpretation in the way of symbolism, historical considerations (that is, a knowledge of world history is essential to a proper interpretation of the book of Revelation), and admittedly strange apparitions of grotesque creatures and other anomalies of nature and creation. Thus, although the book of Revelation promises a blessing (and of course God will keep all his promises), it also poses is a challenge to the student of the Holy Scriptures.

Here is a word of caution to those who enjoy the subject of eschatology (the study of "last things"). Far too many teachers of Bible prophecy claim to have the market on "the true interpretation of Bible prophecy." In addition, there are the perennial date setters. It is unfortunate that throughout the years many men and women have made the subject of eschatology distasteful due to their - "knowing" the date of Christ's return. Jesus made it plain when he said - "no man knows the day or the hour." So, beware of the date setters and those who claim to have "secret knowledge" of Bible prophecy. These men and women have been the ruination of the legitimate subject of eschatology.

Notice in Revelation 1:8 that Jesus announces he is - "the Alpha and the Omega." Alpha is the first letter of the Greek alphabet and omega is the last. Clearly, Jesus here refers to himself as the beginning and the end. The Apostle John records that Jesus is the Creator of all things in his gospel. In the first chapter the gospel of John, the Apostle John explains that all things were made by Jesus Christ. Now, in this reference from Jesus himself, he confirms his deity, since only God can create something out of nothing. When you read of the creation of all things in the book of Genesis chapter one, you are reading of Jesus Christ as Creator God.

It is interesting to note that the book of Genesis (which means "beginnings" in Hebrew) records the start of all things, and that the book of the Revelation records the end of all things. That is, the end of time and history as we know it. Yet, in another sense the book of the Revelation is a book of beginnings, since it tells of Christ creating "new heavens and a new earth." Thus, the book of Genesis and the book of the Revelation have much in common. Primarily, the common ground is found in that they are opposites with the exception to the reference to the new heavens and a new earth.

As stated, if you find yourself attracted to the book of Revelation, it might be because God has pronounced his blessing on it. This is the reason why you will read in the 22nd chapter that there is a curse placed on the person who either adds to the words of the prophecy, or takes away from them. By the way, this reference to adding or subtracting to the words of the Bible are found in other places of the Holy Scriptures as well. Still, the fact this solemn warning occurs and that it is recorded in the last words of the book of Revelation is significant. It tells you of the solemnity of the theme and subject of the book of Revelation.

As you read, read prayerfully. Once again, the book of Revelation is not an easy book to interpret. However, just like many books of the Bible, you can glean the main ideas contained in it as you read. Most importantly, you want to be found walking rightly with God. Throughout the Bible, the main thought is man's relation to God. This theme continues in the book of Revelation, the last book of the Bible. As you read, you may be astonished to discover how many people will curse God for his judging the sinfulness of man. As Jesus said, during the judgment when men and women are put in that place called Hell there will be - "weeping and gnashing of teeth." This is a reference not only to grief and sorrow (weeping), but also to the hatred of man for the One True God.

You will see this hatred of God in the book of Revelation. Further, it is the reason God is judging man in the first place. Namely, man by his nature hates God's nature. It is perplexing. Yet, it is true. Thus, as you read the book of Revelation you find there are two classes of people on the earth. There are those that are saved by the blood of Jesus Christ, and those who will - "not have this man to rule over us."

Still, Jesus is the beginning and the end, the Alpha and the Omega. It was prophesied in the past that he, the Messiah, would come. He came, and will certainly be coming again. Even so, come LORD Jesus.

[1] John Jay, The Correspondence and Public Papers of John Jay, 1794-1826, Henry P. Johnston, editor (New York: Burt Franklin, 1890), Vol. IV, pp. 494, 498, from his "Address at the Annual Meeting of the American Bible Society," May 13, 1824
[2] Darby, John. Synopsis of the Old and New Testaments. Public Domain, [1800 - 1882].

Christ is Your Light and Salvation

Pastor Ray Barnett — Wed, 23 Dec 2026 00:00:00 -0700

INTERESTING FACTS : Jedidiah Morse, HISTORIAN OF THE AMERICAN REVOLUTION; EDUCATOR; "FATHER OF AMERICAN GEOGRAPHY"; APPOINTED BY SECRETARY OF STATE TO DOCUMENT CONDITION OF INDIAN AFFAIRS

"To the kindly influence of Christianity we owe that degree of civil freedom and political and social happiness which mankind now enjoys. All efforts made to destroy the foundations of our Holy Religion ultimately tend to the subversion also of our political freedom and happiness. In proportion as the genuine effects of Christianity are diminished in any nation... in the same proportion will the people of that nation recede from the blessings of genuine freedom... Whenever the pillars of Christianity shall be overthrown, our present republican forms of government - and all the blessings which flow from them - must fall with them"[1]

Daily Reading : 2 peter, 1 John - jude

TEXT : 1Jn 1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 1Jn 1:2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) 1Jn 1:3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. 1Jn 1:4 And these things write we unto you, that your joy may be full. 1Jn 1:5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

1Jn 1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 1Jn 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 1Jn 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1Jn 1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1Jn 1:10 If we say that we have not sinned, we make him a liar, and his word is not in us.

THEME : SIN AND SALVATION

2 Peter

An Exposition, with Practical Observations, of The Second Epistle General of Peter

The penman of this epistle appears plainly to be the same who wrote the foregoing; and, whatever difference some learned men apprehend they discern in the style of this epistle from that of the former, this cannot be a sufficient argument to assert that it was written by Simon who succeeded the Apostle James in the Church at Jerusalem, inasmuch as he who wrote this epistle calls himself Simon Peter, and an Apostle (2Pe_1:1), and says that he was one of the three Apostles that were present at Christ's transfiguration (2Pe_1:18), and says expressly that he had written a former epistle to them, 2Pe_3:1. The design of this second epistle is the same with that of the former, as is evident from the first verse of the third chapter, whence observe that, in the things of God, we have need of precept upon precept, and line upon line, and all little enough to keep them in remembrance; and yet these are the things which should be most faithfully recorded and frequently remembered by us. (Matthew Henry)[2]

1 John

An Exposition, with Practical Observations, of The First Epistle General of John

Though the continued tradition of the Church attests that this epistle came from John the Apostle, yet we may observe some other evidence that will confirm (or with some perhaps even outweigh) the certainty of that tradition. It should seem that the penman was one of the apostolical college by the sensible palpable assurance he had of the truth of the Mediator's perSon in his human nature: That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life, 1Jo_1:1. Here he takes notice of the evidence the Lord gave to Thomas of his resurrection, by calling him to feel the prints of the nails and of the spear, which is recorded by John. And he must have been one of the disciples present when the Lord came on the same day in which he arose from the dead, and showed them his hands and his side, Joh_20:20. But, that we may be assured which Apostle this was, there is scarcely a critic or competent judge of diction, or style of argument and spirit, but will adjudge this epistle to the writer of that Gospel that bears the name of the Apostle John. They wonderfully agree in the titles and characters of the Redeemer: The Word, the Life, the Light; his name was the Word of God. Compare 1Jo_1:1 and 1Jo_5:7 with Joh_1:1 and Rev_19:13. They agree in the commendation of God's love to us (1Jo_3:9; 1Jo_4:7; and 1Jo_5:1; Joh_3:5, Joh_3:6). Lastly (to add no more instances, which may be easily seen in comparing this epistle with that Gospel), they agree in the allusion to, or application of, that passage in that Gospel which relates (and which alone relates) the issuing of water and blood out of the Redeemer's opened side: This is he that came by water and blood, 1Jo_5:6. Thus the epistle plainly appears to flow from the same pen as that Gospel did. Now I know not that the text, or the intrinsic history of any of the Gospels, gives us such assurance of its writer or penman as that ascribed to John plainly does. There (viz. Joh_21:24) the sacred historian thus notifies himself: This is the disciple that testifieth of these things and wrote these things; and we know that his testimony is true. Now who is this disciple, but he concerning whom Peter asked, What shall this man do? And concerning whom the Lord answered, If I will that he tarry till I come, what is that to thee? (Joh_21:22). And who (Joh_21:20) is described by these three characters: - 1. That he is the disciple whom Jesus loved, the Lord's peculiar friend. 2. That he also leaned on his breast at supper. 3. That he said unto him, Lord, who is he that betrayeth thee? As sure then as it is that that disciple was John, so sure may the Church be that that Gospel and this epistle came from the beloved John.

The epistle is styled general, as being not inscribed to any particular Church; it is, as a circular letter (or visitation charge), sent to divers Churches (some say of Parthia), in order to confirm them in their stedfast adherence to the Lord Christ, and the sacred doctrines concerning his perSon and office, against seducers; and to instigate them to adorn that doctrine by love to God and man, and particularly to each other, as being descended from God, united by the same head, and travelling towards the same eternal life. (Matthew Henry)[3]

2 John

An Exposition, with Practical Observations, of The Second Epistle of John

Here we find a canonical epistle inscribed, principally, not only to a single perSon, but to one also of the softer sex. And why not to one of that sex? In Gospel redemption, privilege, and dignity, there is neither male nor female; they are both one in Christ Jesus. Our Lord himself neglected his own repast, to commune with the woman of Samaria, in order to show her the fountain of life; and, when almost expiring upon the cross, he would with his dying lips bequeath his blessed mother to the care of his beloved disciple, and thereby instruct him to respect female disciples for the future. It was to one of the same sex that our Lord chose to appear first after his return from the grave, and to send by her the news of his resurrection to this as well as to the other Apostles; and we find afterwards a zealous Priscilla so well acquitting herself in her Christian race, and particularly in some hazardous service towards the Apostle Paul, that she is not only often mentioned before her husband, but to her as well as to him, not only the Apostle himself, but also all the Gentile Churches, were ready to return their thankful acknowledgments. No wonder then that a heroine in the Christian religion, honoured by divine providence, and distinguished by divine grace, should be dignified also by an apostolical epistle. (Matthew Henry)[3]

3 John

An Exposition, with Practical Observations, of The Third Epistle of John

Christian communion is exerted and cherished by letter. Christians are to be commended in the practical proof of their professed subjection to the Gospel of Christ. The animating and countenancing of generous and public-spirited perSons is doing good to many - to this end the Apostle sends this encouraging epistle to his friend Gaius, in which also he complains of the quite opposite spirit and practice of a certain minister, and confirms the good report concerning another more worthy to be imitated. (Matthew Henry)[3]

Jude

An Exposition, with Practical Observations, of The General Epistle of Jude

This epistle is styled (as are some few others) general or Catholic, because it is not immediately directed to any particular perSon, family, or Church, but to the whole society of Christians of that time, lately converted to the faith of Christ, whether from Judaism or paganism: and it is, and will be, of standing, lasting, and special use in and to the Church as long as Christianity, that is, as time, shall last. The general scope of it is much the same with that of the second chapter of the second epistle of Peter, which having been already explained, the less will need to be said on this. It is designed to warn us against seducers and their seduction, to inspire us with a warm love to, and a hearty concern for, truth (evident and important truth), and that in the closest conjunction with holiness, of which charity, or sincere unbiased brotherly-love, is a most essential character and inseparable branch. The truth we are to hold fast, and endeavour that others may be acquainted with and not depart fRom. has two special characters: - It is the truth as it is in Jesus (Eph_4:21; and it is truth after (or which is according to) Godliness, Tit_1:1. The Gospel is the Gospel of Christ. He has revealed it to us, and he is the main subject of it; and therefore we are indispensably bound to learn thence all we can of his perSon, natures, and offices: indifference as to this is inexcusable in any who call themselves Christians; and we know from what fountain we are wholly and solely to draw all necessary saving knowledge. Further, it is also a doctrine of Godliness. Whatever doctrines favour the corrupt lusts of men cannot be of God, let the pleas and pretensions for them be what they will. Errors dangerous to the souls of men soon sprang up in the Church. The servants slept and tares were sown. But such were the wisdom and kindness of Providence that they began sensibly to appear and show themselves, while some, at least, of the Apostles were yet alive to confute them, and warn others against them. We are apt to think, If we had lived in their times, we should have been abundantly fenced against the attempts and artifices of seducers; but we have their testimony and their cautions, which is sufficient; and, if we will not believe their writings, neither should we have believed or regarded their sayings, if we had lived among them and conversed perSonally with them. (Matthew Henry)[3]

TRUTH FOR TODAY : "CHRIST IS YOUR LIGHT AND SALVATION."Christ is your light and salvation. He opens your heart, your soul, and your spirit to the truth. His word (Jesus is the word) tells you all your sin. However, he also tells you of your salvation. Jesus Christ, the word of God, came in the flesh to deliver you from all your fears, all your burdens, and all your cumbersome problems. He is your light and salvation.

The Apostle John, writing in 1 John states that they (the Apostles of the Lord Jesus Christ) touched him, felt him, and were with him from the beginning of his earthly ministry. The reaSon the Apostle John makes this statement is due to the first century heresy of Gnosticism that taught that Jesus was a spirit and only appeared to have a physical body. This is why the Apostle John emphasizes the fact that they "touched" him. It is to establish that Jesus Christ was fully man as well as fully God.

Remember, in the Gospel according to Saint John in chapter one, the Apostle John emphasizes - "in the beginning was the word, and the word was with God, and the word was God." In his Gospel, the Apostle John emphasizes that deity of Christ. In this first epistle, he accents his humanity and his physicality. Therefore, you learn from the Gospel of Saint John and this first epistle that Jesus Christ was 100% man as well as 100% God.

Jesus is called - "the life." Further, the Apostle John states the "life" was "manifested." Then, he goes on to say - "we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father and was manifested unto us." Therefore, he affirms that what they (meaning the Apostles) "have seen and heard," he declares unto you. The purpose of this declaration is that you may have fellowship with the Father and with his Son Jesus Christ.

When you think of the word "fellowship," and what it means - "partner," and also "intimacy"[7] - you have the picture of a relationship with God not known from the beginning of time. For this reason, the Apostle John will state in 1 John 1:4 - "and these things write we unto you, that your joy may be full." The idea is that the work of Jesus Christ as Messiah has brought an unspeakable familiarity, friendship, and nearness to God that you can enjoy and find in your relationship with Jesus Christ as Savior.

Thus, the Apostle John will speak of "walking in the light." He goes on to say if a professing Christian says he or she is in the light yet continues to sin willfully against God, he or she does not know the truth. However, if a professing Christian walks in the light - even as Jesus is the light, that man or woman has fellowship with Jesus Christ as well as every other true Christian. Further, as you walk in the light the blood of Jesus Christ, the Son of God, cleanses you from all sin.

When the Apostle John says - "all sin," that is exactly what he means. There is no sin the blood atonement which Jesus accomplished with his death at Calvary does not pay for. In other words, Jesus death and the cross pays for every sin ever committed in the past, present, and the future. As already noted, having the blood of Jesus Christ cleansing you is not a license to sin willfully. It is simply that being sinful by your very nature, the mercy of God forgives and covers those acts of unlawful behavior that all Christians fall into from time to time.

There is something to be said about Christians "walking in the light." In 1 John 1:7 you must observe that faithful obedience to Christ not only causes you to have fellowship with God, but also with other Christians that likewise are walking in the light. Here, we must stress that both Christians must be living correctly according to the word of God in order to have true fellowship with each other. The reason there is so much commotion, conflict, and no small measure of chaos in the Church today is found in this precept of the Holy Scriptures. Namely, some professing Christians are walking in the light. Other professing Christians are not, and there lies the difference between true fellowship in the Spirit of God and simply being part of a group of people that fill a sanctuary or a room. Remember, when you are in a crowd it does not mean that all the people nearby believe what you believe, and vice versa.

Thus, you are exhorted to be of " one mind," when it comes to the Gospel of Jesus Christ and the local Church. The reason is plain. Once again, for true fellowship that is blessed and recognized by God (in which the Holy Scriptures pronounce a blessing) there must be an agreement in both doctrine and deeds. Without that, you do not have true fellowship that God recognizes and blesses. People can come together and make claims about Jesus Christ and the Holy Scriptures with their mouth, but that does not mean they are behaving according to the commandments of Jesus or the precepts of the Bible. Once again, there must be doctrinal unity as well as moral purity in each Christian that comes together in order for there to be Biblical fellowship.

In any case, the Holy Scriptures are clear that if you state and confess your sin, Jesus is faithful and just to forgive you of your sin and deliver you from all righteousness. This is why the Gospel by definition means "good news." Beyond Jesus Christ himself, there has never been any Christian that has lived a perfect life. No doubt, some have excelled much more than others have. Yet, the fact remains, no one professing Christians has ever lived a sinless life. This is why the Apostle John will say in 1:8 - "if we say that we have no sin, we deceive ourselves, and the truth is not in us." Every true Christian struggles with the problem of indwelling sin. Once again, it is part of our nature. However, the blood of Jesus Christ is sufficient and satisfactory to expunge all the guilt and all the shame as well as the penalty for sinning.

Christ is your light and salvation. There is no need to fear, no need to worry. As Master of the universe, and the Head of every principality and power, Jesus Christ has triumphed, is prevailing now, and will ultimately be victorious in the end. Truly he is your light and salvation!

[1] Jedidiah Morse, A Sermon, Exhibiting the Present Dangers and Consequent Duties of the Citizens of the United States of America, Delivered at Charlestown, April 25, 1799, The Day of the National Fast (MA: Printed by Samuel Etheridge, 1799), p. 9
[2] Henry, Matthew. Matthew Henry's Commentary on the Whole Bible. Public Domain, [1662 - 1714].
[3] Ibid
[4] Ibid
[5] Ibid
[6] Ibid
[7] G2842, κοινωνι koinōnia, Thayer Definition: 1) fellowship, association, community, communion, joint participation, intercourse

1a) the share which one has in anything, participation 1b) intercourse, fellowship, intimacy 1b1) the right hand as a sign and pledge of fellowship (in fulfilling the apostolic office) 1c) a gift jointly contributed, a collection, a contribution, as exhibiting an embodiment and proof of fellowship Part of Speech: noun feminine ,A Related Word by Thayer's/Strong's Number: from G2844, Citing in TDNT: 3:797, 447

Marriage Is An Institution Ordained By God

Pastor Ray Barnett — Tue, 22 Dec 2026 00:00:00 -0700

INTERESTING FACTS : Samuel Huntington, SIGNER OF THE DECLARATION OF INDEPENDENCE; PRESIDENT OF CONGRESS; JUDGE; GOVERNOR OF CONNECTICUT

"It becomes a people publicly to acknowledge the over-ruling hand of Divine Providence and their dependence upon the Supreme Being as their Creator and Merciful Preserver . . . and with becoming humility and sincere repentance to supplicate the pardon that we may obtain forgiveness through the merits and mediation of our LORD and Savior Jesus Christ"[1]

Daily Reading : 1 PETER

TEXT : 1 Peter 3:1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 3:2 While they behold your chaste conversation coupled with fear. 3:3 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; 3:4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 3:5 For after this manner in the old time the Holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: 3:6 Even as Sara obeyed Abraham, calling him LORD: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. 3:7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. 3:8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: 3:9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 3:10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

THEME : MARRIAGE

1 Peter

An Exposition, with Practical Observations, of The First Epistle General of Peter

Two epistles we have enrolled in the sacred canon of the scripture written by Peter, who was a most eminent apostle of Jesus Christ, and whose character shines brightly as it is described in the four Gospels and in the Acts of the Apostles, but, as it is painted by the papists and legendary writers, it represents a person of extravagant pride and ambition. It is certain from scripture that Simon Peter was one of the first of those whom our LORD called to be his disciples and followers, that he was a person of excellent endowments, both natural and gracious, of great parts and ready elocution, quick to apprehend and bold to execute whatever he knew to be his duty. When our Saviour called his apostles, and gave them their commission, he nominated him first in the list; and by his behaviour towards him he seems to have distinguished him as a special favourite among the twelve. Many instances of our LORD's affection to him, both during his life and after his resurrection, are upon record. But there are many things confidently affirmed of this Holy man that are directly false: as, That he had a primacy and superior power over the rest of the apostles - that he was more than their equal - that he was their prince, monarch, and sovereign - and that he exercised a jurisdiction over the whole college of the apostles: moreover, That he as the sole and universal pastor over all the Christian world, the only vicar of Christ upon earth - that he was for above twenty years bishop of Rome - that the popes of Rome succeed to St. Peter, and derive from him a universal supremacy and jurisdiction over all Churches and Christians upon earth - and that all this was by our LORD's ordering and appointment; whereas Christ never gave him any pre-eminence of this kind, but positively forbade it, and gave precepts to the contrary. The other apostles never consented to any such claim. Paul declares himself not a whit behind the very chief apostles, 2Co_11:5 and 2Co_12:11. Here is no exception of Peter's superior dignity, whom Paul took the freedom to blame, and withstood him to the face, Gal_2:11. And Peter himself never assumed any thing like it, but modestly styles himself an apostle of Jesus Christ; and, when he writes to the presbyters of the Church, he humbly places himself in the same rank with them: The elders who are among you I exhort, who am also an elder, 1Pe_5:1. See Dr. Barrow on the pope's supremacy.

The design of this first epistle is, I. To explain more fully the doctrines of Christianity to these newly-converted Jews. II. To direct and persuade them to a Holy conversation, in the faithful discharge of all personal and relative duties, whereby they would secure their own peace and effectually confute the slanders and reproaches of their enemies. III. To prepare them for sufferings. This seems to be his principal intention; for he has something to this purport in every chapter, and does, by a great variety of arguments, encourage them to patience and perseverance in the faith, lest the persecutions and sad calamities that were coming upon them should prevail with them to apostatize from Christ and the gospel. It is remarkable that you find not so much as one word savouring of the spirit and pride of a pope in either of these epistles. [Matthew Henry][2]

TRUTH FOR TODAY : "MARRIAGE IS AN INSTITUTION ORDAINED BY GOD."

One of the interesting things about marriage is that although man has fallen marriage has not. Initiated and instituted by God it has stood the test of time for almost 6000 years. In the book of Genesis, we learn that God established matrimony as something sacred. Of course, man has defiled it. Still, it is a God ordained method of joining one man and one woman together so that - "the two shall be one flesh."

Jesus Christ referred to marriage in his ministry on earth. He stated - "what God has joined together let not man put asunder." This is a strong statement from our LORD designed to show the sacredness of marriage as well as the sinfulness of divorce. Remember, the Jewish leaders of Jesus time taught that all a man had to do if he was not pleased with his wife any longer, was to give her a bill, or writing of divorcement. Jesus emphasized the sacredness of marriage when he said that God put a man and a woman together, not man.

If you have been married in a Christian Church, you more than likely took the traditional vow to stay with your wife or husband - "in sickness and health, for richer or for poorer, for better or for worse, till death do us part." To this day, almost all Christian Churches - with some exceptions, have the couples who enter into marriage take this time honored vow. One of the reasons the husband and wife will take vows before the LORD, is because marriage is not easy. Young couples are apt to think that since they are in love now, those emotions and feelings will remain forever. However, as time goes on life, with all of its vicissitudes changes things.

The husband or wife gets sick or incapacitated. The job or business does not do too well. There are conflicts, confrontations, and perhaps strong differences of opinion between husband and wife. It is at this point in time the husband, the wife, or perhaps both, decide they can "no longer take it." Putting aside the subject of flagrantly bad behavior from a spouse with regard to - adultery, physical abuse, desertion, child abuse, etc. and so forth; simply consider the common trivialities of ordinary life as the most common reasons couples divorce. In this regard, that is, in the ordinary, normal, and average experience of men and women that Jesus speaks no matter what a man and woman who take vows before the LORD for fidelity and faithfulness are to stay together for life. This is how God has designed his institution of marriage. It is for life.

Usually the daily living together puts couples at odds. However, our text from 1 Peter chapter three, addresses this common experience of married couples. First, the wife is exhorted to be in subjection to her own husband. This includes, as you read in first Peter 3:1, even if the husband does not obey the word of God. The Apostle Peter states that he may be won to the LORD by the behavior of the wife as he observes her purity and fear of the LORD.

For this reason, the Apostle Peter will accent in chapter 3:3 that a woman is not to adorn herself (merely) by her hairstyle, or jewelry, or clothing. Not that this is wrong. It is simply that the real treasure of a woman (the same is true of a man) is found on the inside. It is found in the possession of the Holy Spirit of God, and the person of Jesus Christ. God dwells on the inside, not on the outside. Therefore, hairstyles, jewelry, and clothing only please the eye of man. Yet, it is the quality of a Godly character that pleases both God and man. Hence, the exhortation to pay closer attention to the spirit than to the body. Again, not that a woman should not look her best, it is just that the inner man is more important than the outer man is. In addition, modesty and a woman's apparel is enjoined in the Holy Scriptures.

The husband is exhorted to dwell with his wife - "according to knowledge." There is no doubt - the greater burden for the marriage (and the family) is put on the husband. He is to love his life as Christ loved the Church. This is a holy calling, and one that is not easily performed. The man who has the greatest responsibility with reference to loving his wife even as Christ loved the Church must fulfill his end of the marriage covenant. Keep in mind, a Christian marriage is a holy covenant, not the worldly contract.

The difference between a holy covenant and a worldly contract are vast. A worldly contract is based on a mutual distrust one of another. Thus, we sign agreements in the world that include limited liability and responsibility. The reason again, is a mutual distrust. The holy covenant however, is based on love. This means, the Christian couple has a mutual trust of one another that causes them to take on larger responsibilities and a [nearly] unlimited amount of liability. Because of what Christ teaches, the husband and wife both sacrifice their own lives for each other. The traditional Christian vow also includes - "clinging only unto him (her)"

This part of the Christian vow states that the man will never have another woman other than his wife, and the woman will never have another man other than her husband. This is the God ordained, Christ honoring marriage you find in the Bible. Worldly marriages, especially today, have little rules, standards, and boundaries. The Christian marriage on the other hand, has Biblical principles, standards, and commandments. Thus, the great difference between those married in the world without Christ, and those married in the Church with Christ.

It is to the shame of Christ and his Church, that so many professing Christians divorce one another today. Once again, keeping in mind certain exceptions mentioned in the Bible - as adultery and desertion, or perhaps criminal violations of the marriage covenant, the principle of staying married for life is still intact. Divorce is not the will of God. Recognizing those exceptions to this principle (as adultery and desertion are examples found in the Bible for "putting away" or "letting go" of your spouse) marriage is honorable and highly valued in the Christian faith.

Thus, the rate of divorce - not only among professing Christians, but also among Christian pastors and leaders, is a bane to the holy name of Jesus Christ. In addition, it is a sign of the times as lawlessness is prevalent both in the world and in the Church. Nevertheless, you must do all that is in your power to obey the Holy Scriptures. Wives must be in subjection to their husbands, and husbands must be dwelling with their wives according to knowledge.

Further, in accenting the great responsibility placed upon the husband, he must honor his wife, as she is the "weaker vessel." This reference to a woman being weaker, is common sense and common knowledge in this life. It certainly does not state a woman is inferior. It is just that God in his economy of relationships and creation, has made a woman more vulnerable to emotional sensitivity and physical weakness. For this reason, the husband must be careful how he treats his wife since the Scriptures are clear his prayers will be hindered if he does not treat his wife with the respect and honour due to her both as a woman and as a Christian.

In this walk of faith, you discover how strong and committed you are to the LORD in relations that are closest to you. You are more apt to act in an unchristian way with your husband or wife then you are with the average person. This is human nature. However, the Holy Scriptures are clear the marriage bed is honorable if it is undefiled, and the marriage as a whole is likewise honorable when both parties conduct themselves as instructed in the Bible. Remember, marriage is an institution ordained by God, not man.

[1] Samuel Huntington, A Proclamation for a Day of Fasting, Prayer and Humiliation, March 9, 1791, from a proclamation in our possession, Evans #23284.
[2] Henry, Matthew. Matthew Henry's Commentary on the Whole Bible. Public Domain, [1662 - 1714].

God Will Answer Your Prayers But You Must Not Doubt

Pastor Ray Barnett — Sun, 20 Dec 2026 00:00:00 -0700

INTERESTING FACTS : Patrick Henry REVOLUTIONARY GENERAL; LEGISLATOR; "THE VOICE OF LIBERTY"; RATIFIER OF THE U. S. CONSTITUTION; GOVERNOR OF VIRGINIA

"Being a Christian... is a character which I prize far above all this world has or can boast"[1]

Daily Reading : HEBREWS 11 - 13; JAMES

TEXT : Jas 1:1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. Jas 1:2 My brethren, count it all joy when ye fall into divers temptations; Jas 1:3 Knowing this, that the trying of your faith worketh patience. Jas 1:4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. Jas 1:5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. Jas 1:6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. Jas 1:7 For let not that man think that he shall receive any thing of the Lord.

THEME : FAITH

James

An Exposition, with Practical Observations, of The General Epistle of James

The writer of this epistle was not James the son of Zebedee; for he was put to death by Herod (Acts 12) before Christianity had gained so much ground among the Jews of the dispersion as is here implied. But it was the other James, the son of Alpheus, who was cousin-german to Christ, and one of the twelve Apostles, Mat_10:3. He is called a pillar (Gal_2:9), and this epistle of his cannot be disputed, without loosening a foundation-stone. It is called a general epistle, because (as some think) not directed to any particular person or Church, but such a one as we call a circular letter. Others think it is called general, or catholic, to distinguish it from the epistles of Ignatius, Barnabas, Polycarp, and others who were noted in the primitive times, but not generally received in the Church, and on that account not canonical, as this is. Eusebius tells us that this epistle was "generally read in the Churches with the other catholic epistles." His. Eccles. page 53. Ed. Val. Anno 1678. James, our author, was called the just, for his great piety. He was an eminent example of those graces which he presses upon others. He was so exceedingly revered for his justice, temperance, and devotion, that Josephus the Jewish historian records it as one of the causes of the destruction of Jerusalem, "That St. James was martyred in it." This is mentioned in hopes of procuring the greater regard to what is penned by so holy and excellent a man. The time when this epistle was written is uncertain. The design of it is to reprove Christians for their great degeneracy both in faith and manners, and to prevent the spreading of those libertine doctrines which threatened the destruction of all practical Godliness. It was also a special intention of the author of this epistle to awaken the Jewish nation to a sense of the greatness and nearness of those judgments which were coming upon them; and to support all true Christians in the way of their duty, under the calamities and persecutions they might meet with. The truths laid down are very momentous, and necessary to be maintained; and the rules for practice, as here stated, are such as ought to be observed in our times as well as in preceding ages. (Matthew Henry)[2]

TRUTH FOR TODAY : "GOD WILL ANSWER YOUR PRAYERS BUT YOU MUST NOT DOUBT."

There is nothing more fundamental to the Bible than the virtue of faith. Although love (or "charity") is by far the supreme virtue of the believer, or Christian, faith is its predecessor. Therefore, faith, or believing what God has said (written) is of inestimable value. Faith is perhaps the most emphasized and salient theme of all 66 books of the Holy Scriptures.

The Apostle James accentuates that faith must be tested ("the trying of your faith"). He states through the Holy Spirit, that this testing of your faith works patience. Further, when God is finished testing you, your patience will be "perfected." Once this is accomplished, you become "perfect," and will want [lack] nothing. The concept for the truth behind this is that if you can believe God like the Patriarchs, Prophets, and Apostles of the Holy Scriptures did, you will be able to "wait" until you receive your answer -whatever and whenever that may be. You know, no doubt, that the testing of your faith can be difficult and worrisome.

With wisdom as the central subject on the principles of answered prayer (faith), you are told that if you lack wisdom - ask God. How simple the Apostle James states this truth. If you do not know what to do - ask God. Unfortunately very few people do. They will talk to everyone except God. Yet, the promise is set before you that if you ask God he will give you the wisdom you need. Further, many Christians today do not understand that wisdom is the "principal thing," according to Proverbs 4:7 ("Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.") Not everything in life is force or strength (that is, physical strength).

In any case, this truth though simple, has a condition that is not always easy. The fact that wisdom (or anything else that is needed of God when you are praying) must be asked for in a faith that does not "waver." The word "wavering," comes from a Greek word that means to separate or discriminate.[3] It also means to hesitate. Therefore, the application is of someone who is vacillating between two "opinions." In other words, at one moment you say - "Yes, God will answer my prayer." Then, sometime later, you say -"No, God is not going to answer my prayer." This fluctuating between yes and no may of course have days or weeks between the two contrasting opinions. Nevertheless, it is what the Bible considers "wavering." It is the sign that you are not fully convinced that your prayer will be answered.

Jesus often spoke of doubt concerning his power, his ability, and his willingness to answer requests that were made of him. Doubt, is a frequent theme found in the Gospel accounts. Jesus would ask questions such as -"wherefore didst thou doubt." or -"how is it that ye have no faith?" Then again -"where is your faith?"

Therefore, you see, the principle of wavering, or of total unbelief, is seen often in the Bible in both Old and New Testaments. God requires that you believe his word. As stated, this is a simple concept, yet it is not always easy. Moreover, in most cases believing God against the facts, or against the odds, or when you are in desperate need and do not see any help or any assistance nearby, is when believing is tested. Most times, or at least many times, faith is tested right to its [your] limits. Once again, believing is simple but not always easy.

Nevertheless, God still requires that we believe without doubting. No matter how difficult this may seem, God who cannot change, requires a faith that does not waver. For instance, Jesus said -"whatsoever things ye ask believing, ye shall receive."[4] These verbs - ask, believing, are in the present tense. Therefore, you could for rephrase it this way -"whatever things you are asking for [present tense] believing (right now) you shall receive (future tense)."

This is a simple principle. Yet, if an answer is delayed weeks or months, to continue believing is certainly a test. There are many occasions when God does not answer your prayer immediately. In fact, to receive an immediate answer to prayer is not the norm. Certainly, not all prayer takes weeks or months to be answered. Yet, in most cases there is a "divine delay" in prayer being answered. This is where faith comes in.

If you read the 11th chapter of the book of Hebrews, you will read of the great heroes of the faith. No doubt, their faith was tested often. Yet, even though they had to wait -sometimes years or decades, they never stopped believing God. These Prophets, Patriarchs, and Apostles are your examples to follow. You must refuse to doubt God.

It should be noted here that answers to prayer must be within the guidelines of the Bible. In other words, "anything" does not mean "anything." This should be self-evident and obvious, yet in the Church world you live in today, it is not always so evident or obvious. Therefore, take note that your requests must be within the boundaries of the Bible. However, the Apostle Peter states you have "exceeding great and precious promises." This means, there are so many promises in the Bible you could not an exhaust them all in a lifetime. God has made hundreds if not thousands of promises that you can claim whenever you need help in any particular area of God's word.

The Apostle James states that a man or woman who wavers in their faith is similar to a wave of the sea that is driven by the wind and tossed about. Surely, you have seen a tempestuous ocean. The water goes back and forth. Waves rise and fall. In all, the water is unstable, not stable. This is the picture the Apostle James uses to illustrate the person who fluctuates between - "yes and no," with respect to the promises of God. They are like a storm at sea. Certainly, this is not the picture of the steady, undeviating Christian. Obviously, it is the picture of a man or woman who is, as we say - "mixed up."

Further, God in the Bible, writing through the Apostle James, is emphatic when he states if you waver in your prayer to him you will not receive any thing of the LORD. Read it again in James 1:7 -"For let not that man think that he shall receive any thing of the LORD." This is a challenge to your faith. It takes perseverance, determination, courage, and a will that does not give up no matter what. Namely, you are determined to receive your answer to prayer, and will not impugn the character or integrity of God and his word by doubting.

The Apostle James states in an offhanded way, that those who waver are "double minded."[5] This Greek word literally interpreted means "two spirited." The application of the word means to vacillate. The Apostle will employ this word again in his epistle when he writes in Jmaes 4:8 -"Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded." In both instances, the point is clear -you must not deviate in your mind as to your expectation that God will come through for you. You must not fluctuate back and forth. You must believe that whenever you have a steadfast and resolute faith you will receive.

This has always been the standard of God from the beginning. Search the Scriptures, and you will learn that God tests the faith of his people. Further, in each case - whether individually or corporately, God requires an unwavering faith. He expects you to believe him even though you are tempted (as all of God's people are) to doubt. Doubting is in your nature. It is in the nature of all men and women to doubt what they cannot see, feel, or hear. However, you walk by faith not by sight. "For we walk by faith, not by sight." [2Co_5:7] Therefore, God will answer your prayers - but you must not doubt.

[1] A. G. Arnold, The Life of Patrick Henry of Virginia (Auburn and Buffalo: Miller, Orton and Mulligan, 1854), p. 250.
[2] Henry, Matthew. Matthew Henry's Commentary on the Whole Bible. Public Domain, [1662 - 1714].
[3] G1252, διακρίνω, diakrinō, dee-ak-ree'-no, From G1223 and G2919; to separate thoroughly, that is, (literally and reflexively) to withdraw from, or (by implication) oppose; figuratively to discriminate (by implication decide), or (reflexively) hesitate: - contend, make (to) differ (-ence), discern, doubt, judge, be partial, stagger, waver.
[4] Mat_21:22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
[5] G1374, δίψυχος ,dipsuchos, dip'-soo-khos, From G1364 and G5590; two spirited, that is, vacillating (in opinion or purpose): - double minded.

Stay Faithful To The End

Pastor Ray Barnett — Fri, 18 Dec 2026 00:00:00 -0700

INTERESTING FACTS : John Hart, JUDGE; LEGISLATOR; SIGNER OF THE DECLARATION

"[T]hanks be given unto Almighty God therefore, and knowing that it is appointed for all men once to die and after that the judgment [Hebrews 9:27] . . . principally, I give and recommend my soul into the hands of Almighty God who gave it and my body to the earth to be buried in a decent and Christian like manner . . . to receive the same again at the general resurrection by the mighty power of God."[1]

DAILY READING : HEBREWS 1 - 6; 7 - 10

TEXT : Hebrews 4:1 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. 4:2 For unto us was the Gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. 4:3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. 4:4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. 4:5 And in this place again, If they shall enter into my rest. 4:6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 4:7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. 4:8 For if Jesus had given them rest, then would he not afterward have spoken of another day. 4:9 There remaineth therefore a rest to the people of God. 4:10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his. 4:11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

THEME : FAITHFULNESS

Hebrews

Preface to the Epistle of Paul the Apostle to the Hebrews

The Epistle to the Hebrews, on which the reader is about to enter, is by far the most important and useful of all the apostolic writings; all the doctrines of the Gospel are in it embodied, illustrated, and enforced in a manner the most lucid, by references and examples the most striking and illustrious, and by arguments the most cogent and convincing. It is an epitome of the dispensations of God to man, from the foundation of the world to the advent of Christ. It is not only the sum of the Gospel, but the sum and completion of the Law, on which it is also a most beautiful and luminous comment. Without this, the law of Moses had never been fully understood, nor God's design in giving it. With this, all is clear and plain, and the ways of God with man rendered consistent and harmonious. The Apostle appears to have taken a portion of one of his own epistles for his text - Christ is the End of the Law for Righteousness to them that Believe, and has most amply and impressively demonstrated his proposition. All the rites, ceremonies, and sacrifices of the Mosaic institution are shown to have had Christ for their object and end, and to have had neither intention nor meaning but in reference to him; yea, as a system to be without substance, as a law to be without reason, and its enactments to be both impossible and absurd, if taken out of this reference and connection. Never were premises more clearly stated; never was an argument handled in a more masterly manner; and never was a conclusion more legitimately and satisfactorily brought forth. The matter is everywhere the most interesting; the manner is throughout the most engaging; and the language is most beautifully adapted to the whole, everywhere appropriate, always nervous and energetic, dignified as is the subject, pure and elegant as that of the most accomplished Grecian orators, and harmonious and diversified as the music of the spheres.

So many are the beauties, so great the excellency, so instructive the matter, so pleasing the manner, and so exceedingly interesting the whole, that the work may be read a hundred times over without perceiving any thing of sameness, and with new and increased information at each reading. This latter is an excellency which belongs to the whole revelation of God; but to no part of it in such a peculiar and supereminent manner as to the Epistle to the Hebrews.

To explain and illustrate this epistle multitudes have toiled hard; and exhibited much industry, much learning, and much piety. I also will show my opinion; and ten thousand may succeed me, and still bring out something that is new. That it was written to Jews, naturally such, the whole structure of the epistle proves. Had it been written to the Gentiles, not one in ten thousand of them could have comprehended the argument, because unacquainted with the Jewish system; the knowledge of which the writer of this epistle everywhere supposes. He who is well acquainted with the Mosaic law sits down to the study of this epistle with double advantages; and he who knows the traditions of the elders, and the Mishnaic illustrations of the written, and pretended oral law of the Jews, is still more likely to enter into and comprehend the Apostle's meaning. No man has adopted a more likely way of explaining its phraseology than Schoettgen, who has traced its peculiar diction to Jewish sources; and, according to him, the proposition of the whole epistle is this: -

Jesus of Nazareth Is the True God

And in order to convince the Jews of the truth of this proposition, the Apostle uses but three arguments:

1. Christ is superior to the angels.

2. He is superior to Moses.

3. He is superior to Aaron.

These arguments would appear more distinctly were it not for the improper division of the chapters; as he who divided them in the middle ages (a division to which we are still unreasonably attached) had but a superficial knowledge of the word of God. In consequence of this it is that one peculiar excellency of the Apostle is not noticed, viz. his application of every argument, and the strong exhortation founded on it. Schoettgen has very properly remarked, that commentators in general have greatly misunderstood the Apostle's meaning through their unacquaintance with the Jewish writings and their peculiar phraseology, to which the Apostle is continually referring, and of which he makes incessant use. He also supposes, allowing for the immediate and direct inspiration of the Apostle, that he had in view this remarkable saying of the rabbins, on Isa_52:13 : "Behold, my servant will deal prudently." Rab. Tanchum, quoting Yalcut Simeoni, part ii., fol. 53, says: זה מלך המשיה, "This is the King Messiah, who shall be greatly extolled, and elevated: he shall be elevated beyond Abraham; shall be more eminent than Moses; and more exalted than ממלאכי השרה the ministering angels." Or, as it is expressed in Yalcut Kadosh, fol. 144: משיה גדול מן האבות ומן משה ומן מלאכי השרה Mashiach gadol min ha-aboth; umin Mosheh; umin Malakey hashshareth. "The Messiah is greater than the patriarchs; than Moses; and than the ministering angels." These sayings he shows to have been fulfilled in our Messiah; and as he dwells on the superiority of our LORD to all these illustrious persons because they were at the very top of all comparisons among the Jews; he, according to their opinion, who was greater than all these, must be greater than all created beings.

This is the point which the Apostle undertakes to prove, in order that he may show the Godhead of Christ; therefore, if we find him proving that Jesus was greater than the patriarchs, greater than Aaron, greater than Moses, and greater than the angels, he must be understood to mean, according to the Jewish phraseology, that Jesus is an uncreated Being, infinitely greater than all others, whether earthly or heavenly. For, as they allowed the greatest eminence (next to God) to angelic beings, the Apostle concludes "that he who is greater than the angels is truly God: but Christ is greater than the angels; therefore Christ is truly God." Nothing can be clearer than that this is the Apostle's grand argument; and the proofs and illustrations of it meet the reader in almost every verse.

That the Apostle had a plan on which he drew up this epistle is very clear, from the close connection of every part. The grand divisions seem to be three: -

I. The proposition, which is very short, and is contained in chap. Heb_1:1-3. The majesty and pre-eminence of Christ.

II. The proof or arguments which support the proposition, viz.: -

Christ Is Greater than the Angels

1. Because he has a more excellent name than they, chap. Heb_1:4, Heb_1:5.

2. Because the angels of God adore him, Heb_1:6.

3. Because the angels were created by him, Heb_1:7.

4. Because, in his human nature, he was endowed with greater gifts than they, Heb_1:8, Heb_1:9.

5. Because he is eternal, Heb_1:10, Heb_1:11, Heb_1:12.

6. Because he is more highly exalted, Heb_1:13.

7. Because the angels are only the servants of God; he, the Son, Heb_1:14.

In the application of this argument he exhorts the Hebrews not to neglect Christ, chap. Heb_2:1, by arguments drawn,: -

1. From the minor to the major, Heb_2:2, Heb_2:3.

2. Because the preaching of Christ was confirmed by miracles, Heb_2:4.

3. Because, in the economy of the New Testament, angels are not the administrators; but the Messiah himself, to whom all things are subject, Heb_2:5.

Here the Apostle inserts a twofold objection, professedly drawn from Divine revelation: -

1. Christ is man, and is less than the angels. What is man - thou madest him a little lower than the angels, Heb_2:6, Heb_2:7. Therefore he cannot be superior to them.

To this it is answered:

1. Christ as a mortal man, by his death and resurrection, overcame all enemies, and subdued all things to himself; therefore he must be greater than the angels, Heb_2:9.

2. Though Christ died, and was in this respect inferior to the angels, yet it was necessary that he should take on him this mortal state, that he might be of the same nature with those whom he was to redeem; and this he did without any prejudice to his Divinity, Heb_2:10-18.

Christ Is Greater than Moses

1. Because Moses was only a servant; Christ, the LORD, Heb_3:2-6.

The application of this argument he makes from Psa_95:7-11, which he draws out at length, Heb_3:7-18; Heb_4:1-13.

Christ Is Greater than Aaron, and All the Other High Priests

1. Because he has not gone through the veil of the tabernacle to make an atonement for sin, but has entered for this purpose into heaven itself, Heb_4:14.

2. Because he is the Son of God, Heb_4:14.

3. Because it is from him we are to implore grace and mercy, Heb_4:15, Heb_4:16, and Heb_4:1, Heb_4:2, Heb_4:3.

4. Because he was consecrated High Priest by God himself, Heb_5:4-10.

5. Because he is not a priest according to the order of Aaron, but according to the order of Melchisedec, which was much more ancient, and much more noble, chap. 7. For the excellence and prerogatives of this order, see the notes on Heb_7:26.

6. Because he is not a typical priest, prefiguring good things to come, but the real Priest, of whom the others were but types and shadows, 8:1-9:11. For the various reasons by which this argument is supported, see also the notes on Heb_8:1-13 (note) and Hebrews 9 (note).

In this part of the epistle the Apostle inserts a digression, in which he reproves the ignorance and negligence of the Hebrews in their mode of treating the sacred Scriptures. See Heb_5:11, and chap. 6.

The application of this part contains the following exhortations: -

1. That they should carefully retain their faith in Christ as the true Messiah, Heb_10:19-23.

2. That they should be careful to live a Godly life, Heb_10:24, Heb_10:25.

3. That they should take care not to incur the punishment of disobedience, Heb_10:32-37, and Heb_12:3-12.

4. That they should place their whole confidence in God, live by faith, and not turn back to perdition Heb_10:38; Heb_12:2.

5. That they should consider and imitate the faith and obedience of their eminent ancestors, chap. 11.

6. That they should take courage, and not be remiss in the practice of the true religion, Heb_12:12-24.

7. That they should take heed not to despise the Messiah, now speaking to them from heaven, Heb_12:25-29.

III. Practical and miscellaneous exhortations relative to sundry duties, chap. 13.

All these subjects, (whether immediately designed by the Apostle himself, in this particular order, or not), are pointedly considered in this most excellent epistle; in the whole of which the superiority of Christ, his Gospel, his priesthood, and his sacrifice, over Moses, the law, the Aaronic priesthood, and the various sacrifices prescribed by the law, is most clearly and convincingly shown.

Different writers have taken different views of the order in which these subjects arc proposed, but most commentators have produced the same results.

For other matters relative to the author of the epistle, the persons to whom it was sent, the language in which it was composed, and the time and place in which it was written, the reader is referred to the introduction, where these matters are treated in sufficient detail. (Adam Clarke)[2]

TRUTH FOR TODAY : "STAY FAITHFUL TO THE END."

The reason the Apostle Paul (he is the presumed writer of the epistle to the Hebrews) wrote to the Jewish believers was due to the fact they were going back to the Law of Moses, and in effect denying Christ. This is the entire theme of the book of Hebrews. In a word, you can say the topic of Hebrews is "backsliding." Backsliding is a serious matter once a man or woman has come to know Christ.

In our text, you are told to - "fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it." With the topic of backsliding in mind, look at the word "fear." In 2nd Timothy 1:7, you are told that God has not given unto you the spirit of fear but of power, love, and a sound mind. The New Testament is replete with comfort and exhortations not to be afraid, not to fear. However, when a person (or in this case an entire population of Christians) are in danger of walking away from the LORD, fearing is in order. Thus, you read the strong exhortation in the book of Hebrews -"to fear."

The fear of the LORD, another uncommon Biblical truth not mentioned much these days, is what is behind this word "fear." It belongs properly speaking, to the category of the subject of the fear of the LORD. The fear of the LORD is an exalted view of God, who he is, all that he does, and all that he can do -whether good or bad. As stated, this truth of the Holy Scriptures - the fear the LORD, is no longer heard from the pulpit. Moreover, in the times in which we live, it should be. If it were, there would be more of an effort to live in holiness and sanctification, as well as honesty, integrity, and purity.

To fall away from the LORD once a person has known him is, obviously, a serious matter. Hence, the Apostle Paul employs the word - "fear." Presumption is never a part of the fear of the LORD. This was the great mistake made in ancient Israel's history. Since they had Godly ancestors, they often made the error that because they were Jews by birth and ancestry; they were always under God's divine protection and provision. However, the Law of Moses was a covenant. This means, there were conditions to his protection and provision. Thus, to live contrary to the revealed the will of God as written in his word is presumption. Further, presumption since it is not Biblical faith, leads to backsliding, or it is evidence of the same.

In Hebrews 4:2, the Apostle Paul shares with you the principle that must be applied whenever you hear or read the word of God. Applying it to the Gospel, the Apostle Paul states - "for unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it."

Here then, is the principle that must be in your life. You must mix the Bible with personal faith. That is, you must believe what you read and act accordingly (obey). Obedience is the signal indication that a person truly believes the Holy Scriptures. If one does not obey, they do not believe in an appropriate manner. It may not indicate total unbelief; it is just that it is not complete faith. Further, with an incomplete faith there is always the danger of falling away from the LORD. Once again, this is the theme of the book of Hebrews -falling away from the LORD, and the dangers it incurs.

The will of God for you is to have rest. It is God's desire that you rest in your mind, as well as your body. Primarily, the theme of Hebrews is finding that rest in trying [not] to please God with your own good works; that according to the Bible are never good enough. It is the atonement of Christ, the blood of Jesus Christ, that satisfies God's justice and forgives you of all sin. The Christians in the book of Hebrews were starting to walk away from this truth. Thus, once again, there was a need to "fear." Otherwise, they may have walked away from the only source of salvation - Jesus Christ.

Notice in the Hebrews 4:3 under the old covenant the LORD stated (in his wrath) the unbelieving Jews who were wandering in the wilderness were not going to enter into his rest. This example is given to you as a warning. It is to be viewed as an example not to follow. Hence, God has left a rest to his people through Jesus Christ. However, you must remain in Christ, or "abide." In other words, you are to continue following the word of God written by the Apostles and Prophets, Jesus Christ himself being the chief cornerstone.

In Hebrews 4:9, you are encouraged with the truth that there is a "rest to the people of God." Further, when you enter into this rest, you stop "working your way to heaven." That just shall live by faith, is what the Bible says. The example given by the Apostle Paul in Hebrews 4:10, is that being in Christ is similar to the Sabbath on which God rested from his labors in creating the heavens and the earth. This same type of rest is yours. Since you have Jesus Christ, you can be assured that you are saved by his death, burial, and resurrection. Further, you can relax and have joy through the peace of Christ's cross, and in the fact that is Christ in you the hope of glory that gives you strength and confidence.

In Hebrews 4:11 you are exhorted to "labor" (this Greek word means -"to use speed," and "be diligent") to enter into the rest of Jesus Christ. The Apostle Paul states that this should be done so that you do not "fall after the same example of unbelief." The men and women recorded in the Bible leave examples of faith as well as unbelief. Both types of people - the Godly patriarchs, Prophets, and leaders of ancient Israel in the Old Testament, as well as the Apostles and the LORD Jesus Christ in the New Testament, are there for you to learn. Obviously, the good examples of the Godly men and women in the Bible are to be emulated. Just as evident, the bad examples of sin and unbelief are to be shunned as you observe the end of those individuals. Both the Godly and the unGodly have an end. However, those ends are vastly different from one another. To tell you which to choose would be championing the obvious.

God once told his people - "choose life that ye may live." In like manner, choose faith that you may live as well. God has provided good examples and bad so you will know the difference between the two. Remember, the word of God is life and it is power. It is also sharper than any sword ever fashioned. The Holy Scriptures, that is, the words of the Apostles, Prophets, and the LORD Jesus Christ, can divide your soul and spirit and discern your innermost thoughts and the intentions of your heart. (Hebrews 4:13)

Hence, love the LORD with all your heart, soul, mind, and strength. Love the brethren. Love one another. Keep in mind, that love is the fulfilling of all of God's laws. Faith, works through love according to the Bible. Therefore, once again, you will know your faith is alive and active to the saving of your soul for eternity if you love God and others.

All of God's creation is seen by him according to Hebrews 4:13. Therefore, live today with this truth in mind. That is, if you do well God sees it and will be faithful to reward you. However, if you do evil, he sees that as well and will act accordingly since he hates evil. Keep abiding in Christ. Do that which is good. If you will, you will have a continual open door to the kingdom of God to which you were called and to which you shall attain, enter, and abide in forever. Stay faithful to the end.

[1] From his last will and testament, attested April 16, 1779
[2] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.

The Holy Scriptures Are Your Sure Foundation

Pastor Ray Barnett — Wed, 16 Dec 2026 00:00:00 -0700

INTERESTING FACTS : Francis Scott Key, U. S. ATTORNEY FOR THE DISTRICT OF COLUMBIA; AUTHOR OF THE "STAR SPANGLED BANNER"

"[M]ay I always hear that you are following the guidance of that blessed Spirit that will lead you into all truth, leaning on that Almighty arm that has been extended to deliver you, trusting only in the only Savior, and going on in your way to Him rejoicing"[1]

Daily Reading : 2 TIMOTHY; TITUS, PHILEMON

TEXT : 2Ti 3:1 This know also, that in the last days perilous times shall come. 2Ti 3:2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 2Ti 3:3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

2Ti 3:4 Traitors, heady, highminded, lovers of pleasures more than lovers of God; 2Ti 3:5 Having a form of Godliness, but denying the power thereof: from such turn away. 2Ti 3:6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 2Ti 3:7 Ever learning, and never able to come to the knowledge of the truth. 2Ti 3:8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. 2Ti 3:9 But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. 2Ti 3:10 But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, 2Ti 3:11 Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the LORD delivered me.

2Ti 3:12 Yea, and all that will live Godly in Christ Jesus shall suffer persecution. 2Ti 3:13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived. 2Ti 3:14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; 2Ti 3:15 And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 2Ti 3:16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 2Ti 3:17 That the man of God may be perfect, throughly furnished unto all good works.

THEME : THE LAST DAYS

2 Timothy

An Exposition, with Practical Observations, of The Second Epistle of St. Paul to Timothy

This second epistle Paul wrote to Timothy from Rome, when he was a prisoner there and in danger of his life; this is evident from these words, I am now ready to be offered, and the time of my departure is at hand, 2Ti_4:6. It appears that his removal out of this world, in his own apprehension, was not far off, especially considering the rage and malice of his persecutors; and that he had been brought before the emperor Nero, which he calls his first answer, when no man stood with him, but all men forsook him, 2Ti_4:16. And interpreters agree that this was the last epistle he wrote. Where Timothy now was is not certain. The scope of this epistle somewhat differs from that of the former, not so much relating to his office as an evangelist as to his personal conduct and behaviour. (Matthew Henry)[2]

Titus

INTRODUCTION TO THE EPISTLE TO TITUS.

The Epistle to Titus was written before the Second, and there is good reason to believe, after the First Epistle to Timothy. It belongs to a period when Paul was not a prisoner, and can hardly be assigned to that portion of his life which is covered by the historian of Acts. There is not in Acts any allusion whatever to a visit to Crete, or to Churches in that great island, a fact that cannot be accounted for except by placing his Cretan missionary tour after his first imprisonment. It is probable that Churches had been planted before his visit, as in Rome and many other places; that after his first letter to Timothy he returned to Ephesus, and from thence passed into the island. When he left, as the work of organization was left incomplete, Titus remained in order to "set in order the things that are wanting" (Tit_1:5), and afterwards Paul wrote to him to give further instructions concerning the work. Hence the date of the letter will be somewhere from A. D. 65 to 68.

Crete is a great island, stretching one hundred and fifty miles from east to west, but only about thirty-five miles in width, mountainous but fertile, and had in 1867 a population of 210,000, mostly Greeks. It is closely connected with early Greek legend and history, and although under Turkish rule, is in full sympathy with the Kingdom of Greece. Its modern history is mainly a record of resistance to the Turkish power.

Titus, to whom the letter is addressed, was a Greek. He attended Paul to Jerusalem at the time the question of Gentile Christians was considered (Acts 15). Paul refused to allow him to be circumcised (Gal_2:1-5; 2Co_2:12; 2Co_7:5-16). He bore Paul's first letter to Corinth, and is often referred to in the epistles, although his name is not mentioned in Acts. From 2Ti_4:10, we learn that he was in Dalmatia, at the time Paul wrote from his prison, and we find (Tit_3:15) that Paul bade him come from Crete to Nicopolis, which is on the same coast as Dalmatia. It is still claimed in Dalmatia that he was the missionary of that region.

The genuineness of the letter, like that to Timothy, was never questioned until a recent period, but every objection made by the rationalistic critics of the German school has been satisfactorily answered, and there is no reasonable ground for doubt (People's New Testament) [3]

Philemon

Book Introduction - Philemon

Writer: The Apostle Paul (Phm_1:1).

Date: Probably A.D. 64. It is one of the Prison Epistles. See Introductions to Ephesians and Colossians.

Theme: Onesimus ("profitable"), a slave of Philemon, a Christian of Colosse, had robbed his master and fled to Rome. There he became a convert through Paul, who sent him back to Philemon with this letter. It is of priceless value as a teaching

1. in practical righteousness;

2. in Christian brotherhood;

3. in Christian courtesy;

4. in the law of love.

The divisions are four

1. Greeting (Philemon 1:1-3).

2. The character of Philemon (Philemon 1:4-7).

3. Intercession for Onesimus (Philemon 1:8-21).

4. Salutations and conclusion (Philemon 1:22-25). that all three of the Pastoral Letters belong to the last years of the great Apostle's life. (C.I. Scofield)[4]

TRUTH FOR TODAY : "THE HOLY SCRIPTURES ARE YOUR SURE FOUNDATION."

"This know also, that in the last days perilous times shall come;" is how the Apostle Paul bridges the second and fourth chapters of 2nd Timothy. If you notice, the subject of the second chapter of 2nd Timothy as well as the fourth chapter, has to do with the Church. This is important to observe, so that you may understand the context of the Apostle Paul's statements about "the last days," and therefore, draw correct conclusions as to whom he is referring when he lists the characteristics of men and women living in the last days.

Though it may surprise some, once the context is understood, we understand the character traits listed in chapter three have to do with those inside the Church. For example, as you read chapter 3:5 the Apostle Paul states that men and women would have - "a form of Godliness, but denying the power thereof." The Apostle Paul would never refer to "the power" unless he was referring to a professing Christian. The Scriptures are clear on this point -no one outside of Jesus Christ has "the power" of the Holy Spirit and his animating and life changing character. Then again, knowing the subject is the Church in chapters two and four, we can safely conclude the reference to the ungodly characteristics listed in chapter three of 2nd Timothy, behavior[s] that would become patently manifest in the last days, refers to those who profess they are Christians.

Knowing the standards of a true believer in the LORD Jesus Christ, you may find this truth about the Church in the last days to be shocking. Yet, the LORD Jesus Christ spoke of false Christians being among true Christians in his parable of the wheat and tares as well as other statements the LORD made about his Church. The point is, the LORD Jesus and the Apostles spoke of false professors of Christ being among true possessors of Christ.

The word "perilous," comes from the Greek word that means - "to reduce the strength." The application of the word means "dangerous." However, the literal definition brings to mind the condition many true believers find themselves in today. That is, they feel their strength is beginning to fade. Many, perhaps you as well, are starting to lose strength for the fight, the good fight of the faith of the LORD Jesus Christ.

This, by the way, matches the statement Jesus made in the book of the Revelation to the Church of Philadelphia. "I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name." (Rev_3:8) Here, the Church of Philadelphia represents the Church of the last days according to many Bible expositors. The situation at Philadelphia seems to fit correctly with what the Apostle Paul wrote in 2nd Timothy chapter three. Notice, the Church at Philadelphia had no correction given to it by the LORD Jesus Christ. Further, the Church of Philadelphia (the Church of brotherly love) was commended for being faithful to Jesus.

Yet, the Church at Philadelphia had only a "little strength." Once again, this theology is strange to many American preachers. Their theological presupposition is that the Christian is always on top, always strong. However, both the Bible and Christian history give testimony to the fact that the true Christian is often tested to the limits of their strength. Therefore, the statement "thou hast a little strength," and the definition of "perilous " that means - "to reduce the strength," is fitting. It is also vital to your understanding of the Bible so that you may be faithful to the end and finish your course with joy and hope.

If you will take the time to review the characteristics of men and women (within the Church) in the last days (of which, there can be no doubt we are now in), listed by the Apostle Paul in 2nd Timothy chapter three, you will draw strength from the lives of the Apostles as well as the Holy Scriptures from Genesis through Revelation. Knowing you have been told beforehand what the condition of the Church would be like in the days in which you live, you can now draw from the source of true strength found in the Bible.

First, as "evil man and seducers shall wax worse and worse, deceiving, and being deceived," you should continue to follow the words and ways of the Apostles of the LORD Jesus Christ. This is what the Apostle Paul meant in 2nd Timothy 3:14, when he said - "but continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them." He was speaking of himself, and the Apostles. There can be no surer example of what a Christian is or should be than by watching, studying, and observing the lives of the Apostles in the New Testament. This is the first step in maintaining your strength. It is in mimicking those who knew Jesus Christ personally. (Of course, the Apostle Paul is an exception in this principle. He did meet the LORD Jesus Christ personally, but after Jesus' resurrection.)

Next, is the imprimatur placed upon the Holy Scriptures. The Apostle Paul states emphatically - all Scripture, that is, all 31, 102 verses in the Bible , each one of them is "inspired" by God himself. The Bible is God's will for your life put into words. Nothing could make you more secure than to know that anything and everything God wants you to know is found in the Holy Scriptures. This is our "more sure word of prophecy."

"We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. (2Pe 1:19 - 21)

The combination of examining the lives of the Apostles as found in the New Testament (and to a limited degree, in the works of the Apostolic fathers and early Church fathers and their writings), and the meditating, memorizing, and making a diligent study of the Holy Scriptures, will see you through these evil days. Remember, Christ has promised never to leave you or forsake you. You can count on Jesus Christ to keep all of his promises. Man is not always worthy of your trust. Even the best of men can fail. However, Jesus Christ cannot fail. He is God come in the flesh. Therefore, he will not fail since he cannot lie.

For this reason, when you make the Bible the central focus of your life, you become secure and confident. You will also live a life that is pleasing to God, one of holiness and sanctification that the Bible tells us without these qualities, no man or woman will ever see God.

"Wherefore lift up the hands which hang down, and the feeble knees; And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the LORD: Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears." (Heb 12: 12-17)

Surely, the Holy Scriptures are your sure foundation.

[1] Hugh A. Garland, The Life of John Randolph of Roanoke (New York: D. Appleton & Company, 1853), Vol. II, p. 104, from Francis Scott Key to John Randolph
[2] Henry, Matthew. Matthew Henry's Commentary on the Whole Bible. Public Domain, [1662 - 1714].
[3] Johnson, B.W. The People's New Testament. Public Domain, 1891.
[4] Scofield, Cyrus Ingerson. Scofield Reference Notes. Public Domain, 1917.

The Great Privilege of Being a Church Leader Comes with Great Responsibility

Pastor Ray Barnett — Tue, 15 Dec 2026 00:00:00 -0700

INTERESTING FACTS : John Hancock, SIGNER OF THE DECLARATION OF INDEPENDENCE; PRESIDENT OF CONGRESS; REVOLUTIONARY GENERAL; GOVERNOR OF MASSACHUSETTS

"that with true contrition of heart we may confess our sins, resolve to forsake them, and implore the Divine forgiveness, through the merits and mediation of Jesus Christ, our Savior. . . . And finally to overrule all the commotions in the world to the spreading the true religion of our Lord Jesus Christ in its purity and power among all the people of the earth"[1]

Daily Reading : 1 TIMOTHY 1 - 6

TEXT : 1Ti 3:1 This is a true saying, If a man desire the office of a bishop, he desireth a good work. 1Ti 3:2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; 1Ti 3:3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

1Ti 3:4 One that ruleth well his own house, having his children in subjection with all gravity; 1Ti 3:5 (For if a man know not how to rule his own house, how shall he take care of the Church of God?) 1Ti 3:6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 1Ti 3:7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. 1Ti 3:8 Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; 1Ti 3:9 Holding the mystery of the faith in a pure conscience. 1Ti 3:10 And let these also first be proved; then let them use the office of a deacon, being found blameless. 1Ti 3:11 Even so must their wives be grave, not slanderers, sober, faithful in all things. 1Ti 3:12 Let the deacons be the husbands of one wife, ruling their children and their own houses well. 1Ti 3:13 For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

THEME : CHURCH LEADERSHIP

1 Timothy

INTRODUCTION TO 1 TIMOTHY

Timothy, to whom this epistle is written, was eminent for his early piety and acquaintance with the sacred Scriptures; his mother was a Jewess, and his father a Greek, which was the reason why he was not circumcised in his infancy. Mention is made in the second epistle to him of his mother Eunice, and grandmother Lois, as believers, and of his knowledge of the Scriptures from a child: this excellent person the apostle meeting with at Lystra, and having a good report of him from the brethren there, he chose him to be his companion in his travels, and to assist him in the spread of the Gospel; and knowing that it would be very disagreeable to the Jews to hear the word of God from the lips of an uncircumcised person, he took him and circumcised him, becoming all things to all, that he might gain some. This being done, he went along with him into several parts, and he made great use of him, in preaching the word, planting Churches, and writing epistles; he sent him to various places with messages from him, to Corinth, Philippi, and Thessalonica; and now had left him at Ephesus, where he besought him to abide for a while; for that he was the bishop, pastor, or overseer of that Church is not likely, since his residence here was not constant, and was afterwards called away from hence by the apostle, who desired his stay there, under whom, and by whose directions, he acted while there; and seeing that this Church had elders, bishops, or overseers, whom the Holy Ghost had set over them, whom the apostle called to him at Miletus, and gave them some advice and instructions. The design of Timothy's continuance there was to check growing errors and heresies, and to take care of, and preserve the discipline of God's house; and to charge him with these things was the design of this epistle; in which he teaches him how to behave himself in the Church of God, by taking heed to his doctrine and conversation; and gives rules relating to the qualifications of bishops and deacons, and to the care of widows, and with regard to Church censures, and the becoming walk and conversation of all sorts of persons of every office, age, sex, rank, and order. This epistle is thought to be written about the year 55. (John Gill)[2]

TRUTH FOR TODAY : "THE GREAT PRIVILEGE OF BEING A CHURCH LEADER COMES WITH GREAT RESPONSIBILITY."

For many years now, the newspapers are often reporting some Church scandal. Over the last three decades, salacious news regarding Church leaders has increased to the point that no one is surprised any longer. The fact that Church leaders are embroiled in and accused of so many acts of immorality and the breeching of ministerial ethics that violate the holiness of God and his commands given in the Holy Scriptures, including - adultery, thefts, drug related crimes, homosexuality etc. and so forth, ad nauseam; that most people are no longer shocked at these revelations. This in itself is sad. For when we ought to be surprised and appalled by sinful [and criminal] misbehavior by those who lead the people of God, we no longer are. It is evidence of the Great Falling Away [apostasy] spoken of by the Apostle Paul that would precede the coming of Jesus Christ. No doubt, you are living in the last days.

In the Bible, there is a topic of theology known as ecclesiology. Ecclesiology is the doctrine of the Church as set forth by Jesus Christ and his apostles. Today, many professing Christians are unaware that the same Scriptures that speak of eternal life and salvation also speak of Church order. This means, that God when writing the Bible through his appointed and anointed men, spoke of the Church with respect to authority, offices, gifts and talents, and order. Once again, the subject of ecclesiology is not one that is taught much in the Church today. Therefore, it is a small wonder we have the confusion, chaos, and lawlessness that we do. Sadly, is also the reason immorality is rampant from the pulpit to the pew.

In our text of 1st Timothy, the Apostle Paul sets the standard for "bishops and deacons." From this text, we glean much information about the pastor and teacher. For the sake of simplicity, I will use the term - "Church leader" as applicable to those men who occupy the sacred office of the spiritual leader of the local Church and the various denominations that comprise the Church of Jesus Christ. The Bible mentions apostles, prophets, evangelists, pastors, teachers, elders, bishops, deacons etc. and so forth. For this reason, it is in the interest of clarity and simplicity that I employ one term only that is, "Church leader."

No matter what the institution may be - whether it is the military, a local business, a national enterprise, governments, and even the average family, there is a God ordained order that must be kept. Further, there are responsibilities that belong to each member of every group that exists. More so, irresponsibility becomes greater as the organization under consideration is more vital to life itself, that is, to people's lives. In short, every group no matter how large or how small, has order associated with it. This is especially true of the Church.

The Church leader must possess above all, doctrinal soundness, moral purity, and ethical integrity. The Church leader does not have to be an accountant, a wizard at administration, the brightest mind, or the most eloquent speaker. There are other characteristics of the Church leader I could mention that he does not have to possess in order to be a faithful leader of God's people. However, he must be above all the true Christian leader. This means, the rules, standards, commands, and principles of the Holy Scriptures he must apply first to himself, and then to the congregation he leads.

Notice that the qualifications mentioned by the Apostle Paul extend to the wives of the Church leader. By this reference, we understand that God has ordained by his good will, holy intention, and intelligent design, for the male Christian (man) to be the head of the local Church. If it were otherwise, we would expect the Bible to mention the fact that women can rule over a local Church. However, we further notice in the Holy Scriptures that the Bible forbids a woman to rule over a man with respect to authority. This is not because women are inferior in any way, but in line with the subject under consideration, it is due to the economy - or order of the Christian life.

Nevertheless, the wife of the Church leader must have certain qualities or she disqualifies her husband from the ministry. You may say - "these standards are hard." One may agree with that position. The standards are indeed high for the Church leader. Yet, the reason is simple - the leader of Christ's Church has a heavy burden and responsibility before the LORD. He, like all Christians, must give a report at the end of his life. However, the Church leader must give an account not only of his life as a Christian, but also of his calling as a leader in Christ's Church. This is why the Apostle James exhorts Christians -"not to be many teachers." The reason for that exhortation is based upon the fact that the one who teaches the Holy Scriptures has a greater responsibility than those who listen.

Only eternity will fully reveal the critical, lifesaving ministry of the local Church. Still, how vital the Church is to the work of the LORD Jesus Christ depends entirely on the leader of the local Church. He sets the pace. He sets the tone. He sets the example to follow. He brings forth the doctrine. He condemns or condones the behavior of the Christian. The responsibility is enormous! Therefore, it is logical that God wants only those whom he has called and qualified to be in the position of a Church leader. The reasons again, are obvious.

The call of the Gospel to - "repent and be saved," is a serious matter. Hell is just as real now, as it was when Jesus spoke about it and died on the cross to prevent people from going there. The Church leader must be exceptionally careful that he does nothing to prevent someone from receiving Christ. Even more so, the Church leader must be especially vigilant in how he teaches other Christians to behave with respect to those who are lost in this world without Christ. Remember, Jesus said of Judas after he betrayed the LORD, "it would have been better for that man that he had never been born." Such is the serious nature of being a leader in Christ's Church.

It is a great privilege to be called by Christ to be a leader in his Church. Still, with that privilege comes great responsibility. Being a leader in the Church of Jesus Christ is more than a "fulltime job." It is a life lived for the LORD, and before the LORD. It is a call to sanctification and holiness. It is a call to tremendous burdens placed on the spirit, soul, and body of the Church leader. Promotion in the kingdom of God is based upon one simple precept - "how much pain are you willing to take for the LORD." The ministry of the Church leader not only takes in his wife and her character, but it encompasses his entire family, including his children. It is certainly a high calling. There is no doubt - the great privilege of being a Church leader comes with a great responsibility.

[1] John Hancock, Proclamation for Day of Public Fasting, Humiliation and Prayer, March 4, 1793, from a broadside in our possession.
[2] Gill, Dr. John. John Gill's Exposition of the Entire Bible. Public Domain, 1690 - 1771.

First the Falling Away, Then the Antichrist

Pastor Ray Barnett — Mon, 14 Dec 2026 00:00:00 -0700

INTERESTING FACTS : Gunning Bedford, MILITARY OFFICER; MEMBER OF THE CONTINENTAL CONGRESS; SIGNER OF THE CONSTITUTION; FEDERAL JUDGE

"To the triune God - the Father, the Son, and the Holy Ghost - be ascribed all honor and dominion, forevermore - Amen"[1]

Daily Reading : 2nd THESSALONIANS 1- 3

TEXT : 2Th 2:1 Now we beseech you, brethren, by the coming of our LORD Jesus Christ, and by our gathering together unto him, 2Th 2:2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 2Th 2:3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; 2Th 2:4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2Th 2:5 Remember ye not, that, when I was yet with you, I told you these things? 2Th 2:6 And now ye know what withholdeth that he might be revealed in his time. 2Th 2:7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 2Th 2:8 And then shall that Wicked be revealed, whom the LORD shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 2Th 2:9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 2Th 2:10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 2Th 2:11 And for this cause God shall send them strong delusion, that they should believe a lie: 2Th 2:12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

THEME : APOSTASY & ANTICHRIST

2 Thessalonians

Introduction to 2 Thessalonians

For a general view of Thessalonica: of the establishment of the Church there; of the character of the Church, and of the design for which the Apostle addressed these letters to it, see the introduction to the First Epistle.

This Epistle appears to have been written soon after the First Epistle, and from the same place - Corinth. See the introduction to the First Epistle, 3. The proof of this indeed is not certain, because there are no marks of time or place in the Epistle by which these points can be determined. The probability rests upon these grounds:

(1) That the same persons - Paul, Silas, and Timothy - are associated in both Epistles, and are mentioned as being together at the time when they were written 1Th_1:1; 2Th_1:1. However, since there is reason to believe that they did not continue long together, it is to be presumed that one Epistle was written soon after the other.

(2) Paul refers to an error which had grown up, apparently in consequence of a misunderstanding of his First Epistle 2Th_2:1-2, an error which he regarded as of great magnitude, and which was producing very unhappy results 2Th_3:11-12, and it was natural that he should hasten to correct that error as soon as possible.

(3) there is some probability, as Benson has remarked, that the Epistle was written before the troubles came upon him at Corinth under the administration of Gallio Act_18:12-16, and yet that he saw that the storm was approaching, and hints at it in 2Th_3:2, "And that we may be delivered from unreasonable and wicked men." If so, this Epistle was written only a few months at the most after the First Epistle. We may regard the evidence, therefore, as sufficiently clear, that this Epistle was written at Corinth sense time during the latter part of a.d. 53, or the beginning of a.d. 54.

There is little doubt as to the design for which it was written. Either by a false interpretation of his former Epistle, or by an epistle forged in his name and sent to them, the opinion had become prevalent in the Church at Thessalonica that the Saviour was about to appear, and that the end of the world was at hand; see 2Th_2:2, compare Hug's Introduction, section 94, and Stuart's Notes on the same passage, pp. 741ff. Correct this impression was the leading purpose of this Epistle. Some people had become alarmed, and were suffering from unnecessary apprehension 2Th_2:2; and some, under the natural belief that labor then was useless, and that property was of no value, had given up all attention to their worldly concerns 2Th_3:10-11; and it was of the utmost importance that the error should be corrected. This was done in this Second Epistle, and in doing it. As usual, Paul intermingled several other topics of importance, adapted to the condition of those to whom he wrote.

This Epistle, though short, has great permanent value, and is indispensable to a proper understanding of the great doctrine of the Second Advent of the Redeemer. It was written, indeed, to correct an error in a single Church, and at a particular time, but history has shown there is a tendency toward that same error in all ages, and that there was need of some permanent inspired statement to check it. It was inferred from the First Epistle of Paul to the Thessalonians, that he meant to teach that the day of judgment was not far off. If this Second Epistle had not been written to correct that false interpretation, and to show what Paul's true belief was, it would have been charged to Paul that he was mistaken, and then the inference would have been naturally made that all the prophecies respecting that event were false! The distance between this and absolute infidelity, it is easy to see, is very small. Paul, by his prompt explanation, arrested that danger, and showed that he intended to teach no such doctrine as had been drawn from his first letter to them. There this Epistle is of importance to show:

(1) that the Apostle did not believe, or mean to teach, that the end of the world was very near. There are many expressions, indeed, which, like those in First Thessalonians, would seeM to imply that the Apostle held that belief, but the explanation of an inspired Apostle of his own sentiments at the time, settled that matter. No one now has a right to charge that belief on him, or on others who then used the same language. No one can pretend that they held the opinion that the end of the world was very near. There is no stronger language on that subject in any of their writings than occurs in the First Epistle to the Thessalonians, and Paul in the Second Epistle expressly says that he held no such opinion, and meant to teach no such thing.

(2) this Epistle is a standing rebuke of the kind of interpretation which attempts to determine the time when the Saviour will come, and of all those theories which represent "the day of Christ as at hand." The declarations in the Scriptures are positive and abundant that the time of his appearing is not made known to mortals (Notes on Act_1:7), and it is not possible now to make out a stronger argument to prove that that time is near, than could have been made out from the First Epistle to the Thessalonians; and yet Paul deemed it necessary to write them a second letter, expressly to show them that the interpretation which they put upon his language was unauthorized. The truth is, that it was not the design of God to make known to human beings the exact time when the LORD Jesus will return for judgment; and all attempts since the time of Paul to settle that have failed, and all will doubtless continue to fall, as they always have done. (Albert Barnes)[2]

TRUTH FOR TODAY : "FIRST THE FALLING AWAY, THEN THE ANTICHRIST."

It is not hard to see, in the world in which we live, the coming of the LORD is getting nearer. Many of us have lived long enough to see "the signs of the times," that Jesus and the Apostles spoke about. There are floods, earthquakes, famines, pestilences, wars, and rumors of wars etc. and so forth. They are also many cosmological, ecological, sociological, economical, as well as ecclesiastical (read - religion or religious) signs that are also mentioned as precursors to the second coming of Christ. You are witnessing many of the signs -in reality, almost all of them, that indicates the imminent return of Christ for his Church (the Rapture) as well as the rise of an Antichrist, followed by a seven year period known as The Great Tribulation. The Great Falling Away (the Apostasy) from the Christian faith, that occurs before the rise of a powerful world leader known in the Bible as the Antichrist is the focus of our text.

The subject is -"our gathering together unto him." This is a reference to the Rapture of the Church. The second coming of Christ can be thought of as being in two parts. The first is the coming of the LORD for his Church (the Rapture), and the Revelation of Jesus Christ that occurs once the Great Tribulation is finished. However, before any of these things -the Rapture or the Revelation of Jesus Christ, the Apostle Paul reveals there will be a departure from the Christian faith both doctrinally and morally. The restraining influence that prevents the Antichrist from rising up is the Church of Jesus Christ. At least, it has been. Yet, in the last 50 or 60 years, there has been a continual decline inside the Church. Once again, this has been doctrinally (those matters that pertain to the orthodox teachings of the entire Church -Roman Catholic, Eastern Orthodox, and all branches of Protestantism), as well as morality and ethics.

There can be no doubt - you are living in the days spoken of by the Apostle Paul in the text above. How far along this Great Falling Away (apostasy) is -no one can be completely sure. Still, the evidence is abundant. All you have to do is read a newspaper or attend a local Church in most parts of this country and around the world, and if you know the orthodoxy of Christian teaching that has stood intact for almost 2000 years, you will immediately notice the departure from The Faith. It is not hard to observe, it is nearly impossible to miss.

The Apostle Paul warns in second Thessalonians that not only will professing Christians depart from the teachings of Jesus Christ and the Apostles, but they will do so by the influence of "seducing spirits, and doctrine of devils"[3] and the ever increasing lawlessness found in the world. Further, the Scriptures are clear that a person must "love the truth," in order not to be deceived by the spirit of the antichrist that is already in the world. You should know that loving the truth is not always easy. The salvation that is in Jesus Christ is exclusive. That is, Jesus Christ -the true Messiah and the only Savior of the world, has no rivals, peers, or equal. He is the only one. Moreover, Jesus commandments, as well as the commands of the Apostles, are meant to be heeded and obeyed. This is the price of knowing the truth -obedience.

Furthermore, our text states that God will send a "strong delusion," (a delusion is an aberrant belief in the brain or mind that is patently false. Delusions as you know, are most often associated with psychosis or severely mentally ill people), that will permit people to "believe a lie." This judgment of God is similar to the fulfillment of Isaiah's prophecy[4] that stated God had closed the ears of the people so that they could not understand the words of the LORD Jesus or of his Apostles. Therefore, diligence, perseverance, and compliance with the Word of God is critical in the day in which you live.

Once the Church is taken away, and the influence of the Holy Spirit is no longer felt in the world, there will be no more restraint for evil to prevail. Thus, the ascendancy of the Antichrist will take place. Once this happens, there will be a time of "great tribulation," so disastrous that Jesus said there would never have been a time like it in history - either before or after. In fact, this time in history is so significant, that even though it is only seven years long, God dedicated one Book of the Bible to describe it - the Book of the Revelation of Jesus Christ.

The reason the Book of the Revelation exists is so you will know what is going to happen in the future, and that you may avoid it. In chapter 20 of the Book of the Revelation, God reveals the Final Judgement of humanity, as one person at a time stands before him and is judged for eternity. Known as The Great White Throne Judgment, all who stand before God there do not have their names written in the Book of Life. Because their names are not written in the Book of Life, each person will not be permitted to spend eternity in God's kingdom in heaven. This doctrine is known as "eternal punishment." Most people simply know it simply as "going to Hell." Once again, the truth of the Word of God is not always pleasant. Yet, as stated, you must love the truth in order to be saved. Anything other than a love of the truth, leads to errors in thinking, and in the end - to a great delusion.

No doubt, this great delusion will be associated with the Antichrist. He will be thought to be the man who will solve the world's problems. The complete opposite of Jesus Christ of Nazareth, the Antichrist will offer a peace he cannot deliver. Further, he will be exceptionally attractive intellectually (perhaps physically, although not necessarily so), and this will give him the appeal to the people of the world the Bible says he will have. He will be the world's most deceptive leader ever, as well as the most ruthless. Promising "change" and a better world, his message and eventually his administration as world leader will give people a false hope. History has seen many leaders like this - that is, men who led people to believe they would change things for the better. Yet, the Antichrist will be the worst of all.

For you, it is critical to understand that you must remain faithful to Christ -doctrinally, morally, and ethically. Your call to a holy life, one that is above reproach, is vital in this present evil world. Your protection comes from the LORD. As a lover of the truth, the truth will make you free, even as Jesus said it would. The truth will not make everyone happy. Yet, once again, it will make you free. Further, it will keep you free. As you walk with the LORD, the Holy Spirit will continually open your eyes to see (sadly) what others cannot see even though it is right before their eyes.

Therefore, during this time of a falling away from The Faith - stay faithful. Remain at your post until you are -"properly relieved." This will not happen until Christ arrives for his Church in the Rapture. Until then, "keep the faith." Many are not. Make sure you are not one of them.

[1] Gunning Bedford, Funeral Oration Upon the Death of General George Washington (Wilmington: James Wilson, 1800), p. 18, Evans #36922
[2] Barnes, Albert. Albert Barnes Notes on the Bible. Public Domain, 1798 - 1870.
[3] 1Ti_4:1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
[4] Isa 6:9 And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.

Isa 6:10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. ; Mat 13:14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

Mat 13:15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

God Used Men to Write His Word - The Bible

Pastor Ray Barnett — Sun, 13 Dec 2026 00:00:00 -0700

INTERESTING FACTS : John Adams, SIGNER OF THE DECLARATION OF INDEPENDENCE; JUDGE; DIPLOMAT; ONE OF TWO SIGNERS OF THE BILL OF RIGHTS; SECOND PRESIDENT OF THE UNITED STATES

"Without religion, this world would be something not fit to be mentioned in polite company: I mean hell. The Christian religion is, above all the religions that ever prevailed or existed in ancient or modern times, the religion of wisdom, virtue, equity, and humanity."[1]

Daily Reading : 1st thessalonianS 1 - 4

TEXT : 1 Thessalonians 2:13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. 1Th_2:2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. 1Th_2:8 So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. 1Th_2:9 For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.

THEME : Inspiration

1 Thessalonians

Preface to the First Epistle of Paul the Apostle to the Thessalonians

Thessalonica, now called by the Turks Salonichi, a mere corruption of its ancient name, is a seaport town of Turkey in Europe, situated on what was called the Thermaic Gulf, and was anciently the capital of Macedonia. According to Stephanus Byzantinus, it was embellished and enlarged by Philip, king of Macedon, father of Alexander the Great, who called it Thessalonica, or the Victory of Thessalia, on account of the victory he obtained there over the Thessalians; prior to which it was called Thermae. Strabo, Tzetzes, and Zonaras say that it obtained the name of Thessalonica from Thessalonica, wife of Cassander, and daughter of Philip.

In 1431, it was taken from the Venetians by the Turks, in whose possession it still continues. It is still a large, rich, and populous city, being ten miles in circumference, and carrying on an extensive trade in silk, the principal merchants being Greek Christians and Jews.

Christianity has never been extinct in Thessalonica since the year 51 or 52, in which it was planted there by the Apostle Paul; see Acts 17, etc. It contains at present thirty churches belonging to the Greek Christians, and as many Jewish synagogues, besides some Mohammedan mosques. Thessalonica is the see of an archbishop; and is well fortified, being surrounded with walls flanked with towers, and defended on the land side by a citadel; and near the harbor, with three forts.

St. Paul, in company with Silas, first preached the Gospel in this city and the adjacent country, about a.d. 52 or 53. Though the Jews, who were sojourners in this city, rejected the Gospel in general, yet a great multitude of the devout Greeks, i.e., such as were proselytes to Judaism, or the descendants of Jewish parents, born and naturalized in Greece, believed and associated with Paul and Silas, and not a few of the chief women of the city embraced the Christian faith. Act_17:4.

As the Jews found that, according to the doctrine of the Gospel, the Gentiles were called to enjoy the same privileges with themselves, without being obliged to submit to circumcision and other ordinances of the law, they persecuted that Gospel, and those who proclaimed it; for, moved with indignation, they employed certain lewd fellows of the baser sort - the beasts of the people, set the city on an uproar, assaulted the house of Jason, where the apostles lodged, dragged him and certain brethren before the rulers, and charged them with seditious designs and treason against the Roman emperor! The apostles escaped, and got to Berea, where they began anew their important evangelical labors: thither the Jews of Thessalonica, pursuing them, raised a fresh tumult; so that the apostle, being counselled by the brethren, made his escape to Athens; Act_17:5-15. Thus he followed the command of his Master: Being persecuted in one city, he fled to another; not to hide himself, but to proclaim, in every place, the saving truths of the Gospel of Christ.

It does not appear that St. Paul stayed long at Athens; he soon went thence to Corinth, where Timothy and Silas were, but probably not before Timothy met him, for whom he had sent, Act_17:15, to come to him speedily; and whom, it appears, he sent immediately back to Thessalonica, to establish the believers there, and comfort them concerning the faith; 1Th_3:2. While Paul abode at Corinth, Timothy and Silas came to him from Thessalonica, and hearing by them of the steadfastness of the Thessalonian converts in the faith of Christ, he wrote this epistle, and shortly after the second, to comfort and encourage them; to give them farther instructions in the doctrines of Christianity, and to rectify some mistaken views, relative to the day of judgment, which had been propagated amongst them. See the preface to the second epistle.

Who the persons were who formed the apostolic Church at Thessalonica is not easy to determine. They were not Jews, for these in general persecuted the apostle and the Gospel in this place. We are therefore left to infer that the Church was formed, 1st, of Jewish proselytes, called, Act_17:4, devout Greeks. And 2dly, of converts from heathenism; for, on the preaching of the Gospel to them, it is said; 1Th_1:9, that they turned to God from idols, to serve the living and true God. Though some of the Jews believed on the preaching of Paul and Silas, Act_17:3, Act_17:4, yet it is evident that the great bulk of the Church was composed of Grecian proselytes and converts from heathenism. Hence we find in this epistle but few allusions to the Jews, and but few references to the peculiarities of their religious or civil institutions.

There is a remarkable reading in the text of Act_17:4, which I neglected to quote in the note on that place: instead of των σεβομενων, Ελληνων πολυ πληθος, of devout Greeks a great multitude; the Codex Alexandrinus, Codex Bezae, both in the Greek and Latin, two others, with the Vulgate, read των σεβομενων και Ἑλληνων, of the devout, i.e., those who worshipped the true God; And of the Greeks, i.e., those who were previously heathens, a great multitude; so that,

1. Some few Jews;

2. A great number of those who acknowledged the true God; and

3. A great multitude of heathens, besides many of the chief women, received the doctrine preached by the apostle, and became members of the Church at Thessalonica. See Dr. Paley's remarks on this various reading.

The First Epistle to the Thessalonians is allowed on all hands to be the first epistle that St. Paul wrote to any of the Churches of God; and from it two things may be particularly noted:

1. That the apostle was full of the Spirit of love;

2. That the Church at Thessalonica was pure, upright, and faithful, as we scarcely find any reprehension in the whole epistle: the Thessalonian converts had Faith that worked, a Love that labored, and a Hope which induced them to bear afflictions patiently and wait for the coming of the LORD Jesus Christ.

This epistle has been divided into different parts by commentators; but these are arbitrary, the apostle having made no division of this kind; for, although he treats of several subjects, yet he has not so distinguished them from each other as to show that he had any formal division in his mind. In the divisions imposed on this epistle by commentators we do not find two of them alike; a full proof that the apostle has made no divisions, else some of these learned men would have certainly found them out. Technical distinctions of this nature are of little use to a proper understanding of the contents of this epistle. [Adam Clarke][2]

TRUTH FOR TODAY : "GOD USED MEN TO WRITE HIS WORD - THE BIBLE."

There is nothing more important than the doctrine of the inspiration of the Holy Scriptures. If God did not write the Bible, then you would have nothing to believe in, to rely on. Everything you trust in concerning the LORD Jesus Christ and all that is associated with him lies on the foundation of Biblical inspiration. In other words, without God having truly written the Bible, you cannot trust in anything it says. It would be just another book, another philosophy. It would only be the work of man.

However, the Holy Scriptures constantly affirm that God wrote them. Throughout the Bible, you have expressions such as -"thus saith the LORD," "the LORD said," "God said," "the LORD spake," etc. and so forth. In fact, the expression - "thus saith the LORD" alone, is used 415 times in the King James Bible. Therefore, the Bible claims not to be a Book written by man, but rather written by God himself, even though he used men to write down his words.

In our text of 1st Thessalonians, you have one of the most important statements concerning inspiration in all of the Bible. The Apostle Paul said -

"For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe."

Notice that the Apostle Paul first states the Thessalonians "received the word of God." Then, he goes on to say they heard it from the Apostles. After that, he commends them for not receiving the words of the Apostles as merely the words of man, "but as it is in truth - the word of God." Here, you have the fundamental concept of the Holy Scriptures. The Scriptures are God's Word, written and delivered by men. This is also what the Bible states about itself - all Scripture is given by inspiration of God (to men). Therefore, you have the combination of God's Spirit and man's soul. Both are found in the Scriptures.

As already stated, without an inspired Bible, you have nothing to rely on. It is just another book. However, in addition to Biblical claims to inspiration (that is, what the Bible says about itself) you also have the witness and testimony of archaeology, history, fulfilled Bible prophecies, and most of all - the personal experience of seeing God work through the Scriptures in your own life. In other words, there are many "infallible proofs,"[3] that the Bible is indeed written by God. The Bible does not stand on empty claims.

This is what the Apostle Paul was conveying in our text. He stated - "the word of God, which effectually worketh also in you that believe." This is an engaging statement. Primarily so, because the word - "worketh," comes from the Greek word from which we get our English word - "energy." Anyone who has believed and put faith, real faith, in the Word of God knows in his or her experience that it "works." This is one of the greatest testimonies to the reality of an inspired Bible. It works.

Like the Thessalonians, you may not have all the intellectual or academic information to defend the Holy Scriptures. Yet, if you have true faith as defined in the Bible, you find repeatedly that it works. This is the wonder and beauty of the Word of God. You know that it is the Word of God because it - "effectually worketh in you." There can be no better proof than the fact that it works.

This is exactly what the Apostle Paul was saying. In essence, he was saying that you know it is the Word of God because you see it working. You do not need to know exactly how something works in order to use it. You use many things every day from your car to your refrigerator that you may not completely understand "how" it works. Yet, you do not need to know how it works - as long as it works.

With the Holy Scriptures, it is a bit different. In the Bible you understand it is God speaking. Therefore, you expect it to work. However, what is so amazing is that you see things happen in your life (as well as prophecy coming to pass in the age in which we live), and this confirms and sustains the reality of God's Authorship of the Bible.

Much of the inspiration of the knowledge of the Scriptures (for the individual) depends on his or her obedience to the commands of Christ. Jesus stated -

"If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (Joh_7:17)

Here, Jesus clearly states that through obedience to his commands an individual will know that God wrote the Bible. Jesus tells you that doing God's will authenticates the reality of inspiration. That is, you will know without a doubt that the Bible was written by God. You will know it within yourself. This, by the way, is given by the witness of the Holy Spirit. Further, it is a powerful truth. To know inside yourself that the Bible was written by God - all 31, 102 verses of it, gives you great confidence. It is a tremendous encouragement.

God used men to write his Word - the Bible. He will use you also in performing his will for your life. Further, he will always fulfill his promises that are based on his principles.

[1] John Adams, The Works of John Adams, Second President of the United States, Charles Francis Adams, editor (Boston: Little, Brown and Company, 1856), Vol. X, p. 254, to Thomas Jefferson on April 19, 1817. ; John Adams, Works, Vol. III, p. 421, diary entry for July 26, 1796
[2] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.
[3] Act_1:3 To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:

Those That Persevere to the End Will Be Saved

Pastor Ray Barnett — Sat, 12 Dec 2026 00:00:00 -0700

INTERESTING FACTS : John Adams, SIGNER OF THE DECLARATION OF INDEPENDENCE; JUDGE; DIPLOMAT; ONE OF TWO SIGNERS OF THE BILL OF RIGHTS; SECOND PRESIDENT OF THE UNITED STATES

"The Holy Ghost carries on the whole Christian system in this earth. Not a baptism, not a marriage, not a sacrament can be administered but by the Holy Ghost. . . . There is no authority, civil or religious - there can be no legitimate government but what is administered by this Holy Ghost. There can be no salvation without it. All without it is rebellion and perdition, or in more orthodox words damnation." [1]

DAILY READING : COLOSSIANS 1 - 4

TEXT : Colossians 1:15 Who is the image of the invisible God, the firstborn of every creature: 1:16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 1:17 And he is before all things, and by him all things consist. 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1:19 For it pleased the Father that in him should all fulness dwell; 1:20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 1:21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 1:22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: 1:23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

THEME : PERSEVERANCE

Colossians

Preface to the Epistle of Paul the Apostle to the Colossians

Colosse, or rather Colassa, (see on Col_1:1 (note)), was a city of Phrygia Pacatiana, now a part of Natolia, in Asia Minor, seated on an eminence on the south side of the river Maeander, now Meinder, near to the place where the river Lycas enters the earth, and begins to run under ground, which course it continues for about three-quarters of a mile, before it emerges and falls into the Maeander. Of this ancient city not much is known: it was situated between Laodicea and Hierapolis, and at an equal distance from either; and to this place Xerxes came in his expedition against Greece.

The government of this city is said to have been democratic, and its first magistrate bore the title of archon and praetor. The Macedonians transferred Colosse to the Persians; and it afterwards passed under the government of the Seleucidae. After the defeat of Antiochus III., at the battle of Magnesia, it became subject to Eumenes, king of Pergamus: and when Attalus, the last of his successors, bequeathed his dominions to the Romans, this city, with the whole of Phrygia, formed a part of the proconsular province of Asia; which division subsisted till the time of Constantine the Great. After the time of this emperor, Phrygia was divided into Phrygia Pacatiana, and Phrygia Salutaris: and Colosse was the sixth city of the first division.

The ancient city of Colosse has been extinct for nearly eighteen hundred years; for about the tenth year of the Emperor Nero, about a year after the writing of this epistle, not only Colosse, but Laodicea and Hierapolis, were destroyed by an earthquake, according to Eusebius; and the city which was raised in the place of the former was called Chonos or Konos, which name it now bears. See New Encyclopedia. On modern maps Konos is situated about twenty miles NE. of Degnizlu, in lat. about 38° north, and in long. 29° 40' east of London.

The epistle to this city appears to have been written about the same time with that to the Philippians, viz. towards the end of the year 62, and in the ninth of the Emperor Nero.

That the two epistles were written about the same time is rendered probable by the following circumstance: In the Epistle to the Philippians, Phi_2:19, St. Paul purposes to send Timothy to Philippi, who was then with him at Rome, that he might know their state. As Timothy joins with the apostle in the salutation at the beginning of this epistle, it is evident that he was still at Rome, and had not yet been sent to Philippi; and as St. Paul wrote the former epistle nearly at the close of his first imprisonment at Rome, the two epistles must have been written within a short space of each other. See the preface to the Epistle to the Philippians.

When, or by whom, Christianity was first preached at Colosse, and a Church founded there, we cannot tell; but it is most likely that it was by St. Paul himself, and during the three years in which he dwelt at Ephesus; for he had then employed himself with such zeal and diligence that we are told, Act_19:10 : "That all they that dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks." And that Paul preached in Phrygia, the district in which this city was situated, we learn from Act_16:6 : "Now when they had gone through Phrygia and the region of Galatia;" and at another time we find that "he went over all the country of Galatia and Phrygia in order, strengthening all the disciples;" Act_18:23. It has, however, been argued, from Col_2:1, of this epistle, that Paul had never been at Colosse; for he there says: I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh. But the consequence drawn from these words does not absolutely follow. Dr. Lardner alleges a variety of considerations which induced him to believe that the Churches of Colosse and Laodicea were founded by St. Paul, viz.

1. That the apostle was twice in Phrygia, in which were Colosse, Laodicea, and Hierapolis. See the places above quoted from the Acts of the Apostles.

2. That he does in effect, or even expressly, say that he had dispensed the Gospel to the Colossians, Col_1:21-25. See particularly the 23rd, 24th, and 25th verses.

3. From several passages in the epistle it appears that the apostle does not speak as to strangers, but to acquaintances, disciples, and converts. Some think that Epaphras, who is called their apostle, Col_1:7, was the first who planted Christianity among the Colossians.

But the arguments drawn from Act_16:6; Act_18:23, referred to above, are quite invalidated, if we allow the opinion of some learned men, among whom are Suidas, Calepine, Munster, and others, that the Colossus, a gigantic statue at Rhodes, gave its own name to the people among whom it stood; for the ancient poets call the inhabitants of the island of Rhodes, Colossians; and hence they thought that the Colossians, to whom St. Paul directs this epistle, were the inhabitants of Rhodes. This opinion, however, is not generally adopted. From a great similarity in the doctrine and phraseology of this epistle to that written to the Ephesians, this to the Colossians has been considered an epitome of the former, as the Epistle to the Galatians has been considered an abstract of that to the Romans. See the concluding observations on the Epistle to the Galatians (Gal_5:17 (note)); and the notes on Col_1:4 (note), and elsewhere.

Whether the Colossians to whom the apostle addresses this epistle were Jews or Gentiles, cannot be absolutely determined. It is most probable that they were a mixture of both; but that the principal part were converted Jews is most likely. This, indeed, appears to have been the case in most of the Asiatic and Grecian Churches; for there were Jews, at this time, sojourning in almost every part of the Roman empire, which then comprehended the greatest portion of the known world.

The language of this epistle is bold and energetic, the sentiments are grand, and the conceptions vigorous and majestic. The phraseology is in many places Jewish; and the reason is obvious: the apostle had to explain subjects which never had a name in any other language. The mythology of the Gentiles could not furnish terms to explain the theology of the Jews; much less, the more refined and spiritual system of Christianity. (Adam Clarke) [2]

TRUTH FOR TODAY : "THOSE THAT PERSEVERE TO THE END WILL BE SAVED."

Here in Colossians, the Apostle Paul accents a few salient points about the LORD Jesus Christ and salvation. All of them are important. Further, the few statements he makes in our text make up the basics of the gospel of Jesus Christ. Known as the "kerygma," (Greek for "preaching") this Greek word was used by the Apostles as well as the Apostolic Fathers to describe the fundamentals of Christianity. The virgin birth, the crucifixion, Jesus bodily resurrection from the dead, and his second coming were some of those fundamentals. Not all of these foundational beliefs of the Church are in our text. However, some of them are mentioned in addition to the deity of Christ, and Christ's position as the Creator.

First, the Apostle Paul tells you that Jesus is the image of the invisible God, and the firstborn of every creature. This is a seeming contradiction since God never was born. God is eternal. Yet, the gospel of Jesus Christ is a revelation of God becoming man. You read this in the first chapter the gospel according to John - "the word became flesh and dwelt among us." Therefore, Jesus Christ is "Emmanuel," which means - God with us. In this respect, "God with us" refers to God becoming a man in the person of Jesus Christ. This is how he is the firstborn of every creature. He, that is God, became one of us.

The Apostle Paul also instructs you that all things were created by Christ Jesus, and they were created for him, not for man. We see this same truth in the Book of Revelation of Jesus Christ. In addition, the Apostle Paul reveals that Jesus of Nazareth was "preexistent." This goes along with his eternal nature. Some believe that Jesus was preexistent, but not eternal, since that would make him equal with God. Yet, in the book of Philippians, the Apostle Paul again tells us that Jesus was indeed equal with God, therefore, he is God.

You are also told that Jesus is the head of the church, his body. Never forget - Jesus is the head of the church not man. Of this fact, the Scriptures speak abundantly. It is a mistake on the part of the leaders in the church to assume a place that is not theirs. This means, that although there are positions of authority in the church -pastors, evangelists, bishops, prophets, teachers, etc. and so forth, there is only one head, and that is Christ. Christ is, and always will be the head of his own church.

It is through the cross of Christ that you are reconciled to God. All the patriarchs of the Old Testament, as well as all those who lived in Christ before you, and all who are living now or ever will live - in Christ, have been purchased or redeemed by Christ's blood shed on the cross at Calvary. Everyone who at one time was alienated from God through sin, Christ has redeemed. At least, he has saved (from the wrath of God) those that trust, trusted, or will trust in his atonement on the cross.

Jesus is the Savior, the Messiah. This salvation he has accomplished by his death on the cross, and his resurrection from the dead. Further, he will come again to judge all who are living and all who are dead. (You can read this in the Book of Revelation chapter 20.) Therefore, though you were alienated from God by the wicked works, he has now reconciled you by the cross he bled and died on. He is the Lamb of God who takes away the sins of the world (that is, those who believe on him).

With this, his death and blood makes you "unblameable and unreproveable in his sight." This is the great salvation that Jesus wrought. After he died, and you accepted him as your savior, his death paid the penalty for every sin you ever committed or ever will commit. Because of this, God the Father can treat you "just as if you never sinned." The extent of Jesus' atonement reaches to the point where God looks at you as though you had never sinned, not even once in your life. Truly, this is a great salvation! It is a great gospel, and worthy of the definition of the name "gospel" that means - "good news."

However, you must persevere to the end in order to be saved. Jesus said he that endures to the end shall be saved. Some people start well but finish poorly. Some start with Jesus and never finish at all. That is, they endure for a while -for a few months, perhaps for a few years -then, for one reason or the other, they stop following Jesus. Once again, there are many reasons that people no longer follow Christ as they once did. When asked, they will tell you they still - "love the LORD." Yet, it is plain to see they do not.

This you can discern because Jesus said - "he that hath my commandments and keepeth them loveth me; and he that hath my commandments and keepeth them not loveth me not." (Author's paraphrase) Many who no longer follow Jesus will deny they no longer love him. Still, the evidence of who serves the LORD and who does not is taken from the words of Jesus and his Apostles, so there is no mystery about what it means to be a Christian. It is clear from the many texts of Scripture.

Thus, you must make it a practice to be diligent. There are many temptations in the world. When you take your eyes off the Word of God and leave the closet of continual prayer, you begin to open the door that could lead you away from Jesus Christ. Perseverance is the act of setting the will never to give up, never to give in. Admittedly, this is not easy. Hence, Jesus spoke of any follower of his must bear his or her cross. You must die to self. However, the reward of a life (that is, this life) of living with Christ on the cross - one that gives peace, strength, and confidence - is more than worth the effort applied. Moreover, the peace of mind, the clearing of your conscience, is better than anxiety and lack of assurance.

Persevering to the end is both an act of faith (by which you gain the grace of God to continue day by day), and an act of the will. Always, the glory goes to God. Yet, in God's sovereignty and wisdom, he has decided to give us responsibility and free will. This means, that you must cooperate with God from the day you start following Jesus to the day you go home to be with him. Once again, you totally depend on God to do the work in you. However, asking in prayer, diligence in searching and studying the Scriptures, and having the will to endure to the end is part of the process as well. Be sure of this, Christ has not left you to yourself. He has not abandoned you nor will he leave you all alone. Still, you must settle it in your mind - "I will never turn back, I will endure to the end of this life."

This takes courage, commitment, and integrity. Yet, Jesus Christ and his gospel, his promises and principles, and the kingdom of Christ and the life to come are certainly the great prize worth obtaining at any cost. Never forget - those that persevere to the end shall be saved.

[1] Letter from John Adams to Benjamin Rush, from Quincy, Massachusetts, dated December 21, 1809,
[2] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.

The Secret of Peace of Mind is Contentment

Pastor Ray Barnett — Fri, 11 Dec 2026 00:00:00 -0700

INTERESTING FACTS : John Adams, SIGNER OF THE DECLARATION OF INDEPENDENCE; JUDGE; DIPLOMAT; ONE OF TWO SIGNERS OF THE BILL OF RIGHTS; SECOND PRESIDENT OF THE UNITED STATES

"The general principles on which the fathers achieved independence were the general principles of Christianity. I will avow that I then believed, and now believe, that those general principles of Christianity are as eternal and immutable as the existence and attributes of God."[1]

Daily Reading : PHILIPPIANS 1 - 4

TEXT : Philippians 4:4 Rejoice in the Lord alway: and again I say, Rejoice. 4:5 Let your moderation be known unto all men. The Lord is at hand. 4:6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 4:7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 4:8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 4:9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you. 4:10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 4:11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 4:12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 4:13 I can do all things through Christ which strengtheneth me.

THEME : CONTENTMENT

Philippians

Preface to the Epistle of Paul the Apostle to the Philippians

We have already seen, Act_16:12, that Philippi was a town of Macedonia, in the territory of the Edones, on the confines of Thrace, and very near the northern extremity of the Aegean Sea. It was a little eastward of Mount Pangaeus, and about midway between Nicopolis on the east, and Thessalonica on the west. It was at first called Crenides, and afterwards Datus; but Philip, king of Macedonia and father of Alexander, having taken possession of it and fortified it, called it Philippi, after his own name. Julius Caesar planted a colony here, which was afterwards enlarged by Augustus; and hence the inhabitants were considered as freemen of Rome. Near this town, it is thought, the famous battle was fought between Brutus and Cassius on the one side, and Augustus and Mark Anthony on the other, in which the former were defeated, and the fate of the empire decided. Others think that this battle was fought at Philippi, a town of Thebes in Thessaly.

The Gospel was preached first here by St. Paul. About the year of our Lord 53, St. Paul had a vision in the night; a man of Macedonia appeared to him and said, Come over to Macedonia and help us. He was then at Troas in Mysia; from thence he immediately sailed to Samothracia, came the next day to Neapolis, and thence to Philippi. There he continued for some time, and converted Lydia, a seller of purple, from Thyatira; and afterwards cast a demon out of a Pythoness, for which he and Silas were persecuted, cast into prison, scourged, and put into the stocks: but the magistrates afterwards finding that they were Romans, took them out of prison and treated them civilly. See the account, Act_16:9, etc.

The Philippians were greatly attached to their apostle, and testified their affection by sending him supplies, even when he was laboring for other Churches; and they appear to have been the only Church that did so. See Phi_4:15, Phi_4:16.

There is not much controversy concerning the date of this epistle; it was probably written in the end of a.d. 62, and about a year after that to the Ephesians. Dr. Paley conjectures the date by various intimations in the epistle itself. "It purports," says he, "to have been written near the conclusion of St. Paul's imprisonment at Rome, and after a residence in that city of considerable duration. These circumstances are made out by different intimations; and the intimations upon the subject preserve among themselves a just consistency, and a consistency certainly unmeditated.

First, the apostle had already been a prisoner at Rome so long, as that the reputation of his bonds, and of his constancy under them, had contributed to advance the success of the Gospel. See Phi_1:12-14.

Secondly, the account given of Epaphroditus imports that St. Paul, when he wrote the epistle, had been in Rome a considerable time. ‘He longed after you all, and was full of heaviness because ye had heard that he had been sick;' Phi_2:26. Epaphroditus had been with Paul at Rome; he had been sick; the Philippians had heard of his sickness; and he again had received an account how much they had been affected by the intelligence. The passing and repassing of these advices must necessarily have occupied a large portion of time, and must have all taken place during St. Paul's residence at Rome.

Thirdly, after a residence at Rome, this proved to have been of considerable duration, he now regards the decision of his fate as nigh at hand: he contemplates either alternative; that of his deliverance, Phi_2:23, Phi_2:24 : ‘Him therefore, (Timothy), I hope to send presently, so soon as I shall see how it will go with me; but I trust in the Lord that I also myself shall come shortly;' that of his condemnation, Phi_2:17 : Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all. This consistency is material, if the consideration of it be confined to the epistle. It is farther material, as it agrees, with respect to the duration of St. Paul's first imprisonment at Rome, with the account delivered in the Acts, which, having brought the apostle to Rome, closes the history, by telling us that he dwelt there two whole years in his own hired house." Hor. Paul., page 242.

On the agreement between the epistle and the history, as given in the Acts, Dr. Paley makes many judicious remarks, which I cannot insert here, but must refer to the work itself; and I wish all my readers to get and peruse the whole work as an inestimable treasure of sacred criticism on the authenticity of Paul's epistles.

The Epistle to the Philippians is written in a very pleasing and easy style; every where bearing evidence of that contented state of mind in which the apostle then was, and of his great affection for the people. It appears that there were false apostles, or Judaizing teachers, at Philippi, who had disturbed the peace of the Church; against these he warns them, exhorts them to concord, comforts them in their afflictions for the Gospel, returns them thanks for their kindness to him, tells them of his state, and shows a great willingness to be a sacrifice for the faith he had preached to them. There is a Divine unction in this epistle which every serious reader will perceive. (Adam Clarke)[2]

TRUTH FOR TODAY : "THE SECRET OF PEACE OF MIND IS CONTENTMENT."

The Apostle Paul reveals the secret of peace of mind here in our text from the book of Philippians. He states that he has learned in whatever state he was in - whether he was doing well, or when he was not doing well, he had learned to be content. This is certainly a great lesson to learn in life. That is, being at peace in the inner man no matter what the circumstance may be in the outer environment.

You should take notice of the word "learned." This indicates that contentment in this life, whether things are going well, or things are going poorly, is something the Apostle Paul did not know at one time but came to know from the Spirit of God and the Lord Jesus Christ. He states that contentment in Christ is something he "learned." Thus, it is something that you want to learn as well.

Many professing Christians know how to prosper in the LORD, but they do not know how to be abased. Conversely, many professing Christians do quite well when the circumstances are adverse, but do not do so well when they are in prosperity and good health. In other words, depending on the person, some are diligent in Christ when things are going well, and some are diligent in Christ when things are going poorly. Yet, the secret of peace of mind is to learn how to be content in whatever state you are in now. In other words, no matter what season you may be in -the season of well-being, or a season of ill-being, you must learn the secret of contentment.

The so-called secret of the Apostle Paul's contentment is found in his statement in Philippians 4:13. He stated - "I can do all things through Christ that strengtheneth me." This is how he learned the secret of peace of mind in any type of circumstance, whether good or bad. It was learned through Christ Jesus. Further, the chief lesson is that "he can." More precisely, the Apostle Paul found that when Christ strengthened him in the inner man, then he could do anything.

This is what the LORD referred to in John chapter 15. Jesus said he was the "true vine." Moreover, he stated that you are one of his branches. Finally, Jesus said that without him you can do nothing. However, when you turn that phrase around, you have the statement of the Apostle Paul in the Philippians 4:13. In other words, if without Jesus you cannot do anything; with him you can do "all things." There is a reciprocal relation to want you can and cannot do with reference to your relationship to Christ.

This is why faith is so important. That is, believing the word of the LORD. As you believe, and trust the word of God, you receive power in the inner man. This power comes from the Holy Spirit. Yet, it is procured by believing in Christ. This is how the Apostle Paul learned the secret of peace of mind - through contentment, in any state he found himself. It was through his many years of following Jesus' commands and instructions. In the end, the Apostle Paul learned the secret of peace on the inside through contentment, no matter what was going on in the outer environment.

Everyone knows the outer environment (the world) can be a harsh and indifferent place to live in. This fact applies to all people. Yet, you can learn the secret of peace through contentment. It is learned by believing Christ in all circumstances that in turn produces the sense of security and serenity that you both need and want. Once you have learned that Christ will always supply what you need in whatever condition you are in (see Philippians 4:19) - you will have peace. However, this lesson of contentment though simple, is not always easy.

Often you will find yourself in an uncomfortable environment, circumstance, or situation. This can be on the inside or the outside. When you do, the test begins. Will you trust Christ? Will you believe his word? Will you assert your will to refuse to believe anything you see, hear, feel, or sense, that contradicts the truth of the Word of God? That is the test. Further, this is where the lesson is either learned or not learned. You want to make sure that you "pass the test," so you can "learn." That is, learn that the secret of peace of mind is found in contentment. Peace of mind occurs when you learn to be content whether you are being abased or whether you abound, for Christ will always supply what you need, no matter what it is.

[1] Thomas Jefferson, The Writings of Thomas Jefferson (Washington D. C.: The Thomas Jefferson Memorial Association, 1904), Vol. XIII, p. 292-294. In a letter from John Adams to Thomas Jefferson on June 28, 1813
[2] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.

The Grace of God That Saves You Must Be Clearly Understood

Pastor Ray Barnett — Wed, 09 Dec 2026 00:00:00 -0700

INTERESTING FACTS : John Hancock, SIGNER OF THE DECLARATION OF INDEPENDENCE; PRESIDENT OF CONGRESS; REVOLUTIONARY GENERAL; GOVERNOR OF MASSACHUSETTS

"Sensible of the importance of Christian piety and virtue to the order and happiness of a state, I cannot but earnestly commend to you every measure for their support and encouragement." He called on the entire state to pray "that universal happiness may be established in the world [and] that all may bow to the scepter of our Lord Jesus Christ, and the whole earth be filled with His glory."[1]

Daily Reading : EPHESIANS 1-3; 4- 6

TEXT : Ephesians 2:4 But God, who is rich in mercy, for his great love wherewith he loved us, 2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 2:7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 2:9 Not of works, lest any man should boast. 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

THEME : SALVATION

Ephesians

Book Introduction - Ephesians

Writer: The Apostle Paul (1:1).

Date: Ephesians was written from Rome in A.D. 64. It is the first in order of the Prison Epistles. (Acts 20:1 - 27:44).

See Scofield - Act_28:30) and was sent by Tychicus, concurrently with Colossians and Philemon. It is probable that the two greater letters had their occasion in the return of Onesimus to Philemon. Ephesians is the most impersonal of Paul's letters. Indeed the words, "to the Ephesians," are not in the best manuscripts. Col_4:16 mentions an epistle to the Laodiceans. It has been conjectured that the letter known to us as Ephesians is really the Laodicean letter. Probably it was sent to Ephesus and Laodicea without being addressed to any Church. The letter would then be "to the saints and the faithful in Christ Jesus" anywhere.

Theme: The doctrine of the Epistle confirms this view. It contains the highest Church truth, but has nothing about Church order. The Church here is the true Church, "His body," not the local Church, as in Philippians, Corinthians, etc. Essentially, three lines of truth make up this Epistle: the believer's exalted position through grace; the truth concerning the body of Christ; and a walk in accordance with that position.

There is a close spiritual affinity between Ephesians and Joshua, the "heavenlies" answering in Christian position to Canaan in Israel's experience. In both there is conflict, often failure, but also victory, rest, and possession Jos_21:43-45; Eph_1:3; Eph_3:14-19; Eph_6:16; Eph_6:23. As befits a complete revelation, the number seven is conspicuous in the structure of Ephesians.

The divisions are, broadly, four:

1. The apostolic greeting (Ephesians 1:1-2).

2. Positional; the believer's standing "Christ" and "in the heavenlies" through pure grace (Ephesians 1:3 - 3:21).

3. Walk and service (Ephesians 4:1 - 5:17).

4. The walk and warfare of the Spirit-filled believer (Ephesians 5:18 - 6:24). (C. I Scofield)[2]

TRUTH FOR TODAY : "THE GRACE OF GOD THAT SAVES YOU MUST BE CLEARLY UNDERSTOOD."

I am sure you are familiar with the word grace. Every Christian as well as every non-Christian is. However, the meaning of the word is often misunderstood by most. The word grace has a depth and width to it that is often missed by the average Christian - including many Christian teachers. Primarily defined as - "unmerited favor," that definition falls short of the entire meaning of grace.

Thayer's definition of grace is as follows -

"Of the merciful kindness by which God, exerting his holy influence upon souls, turns them to Christ, keeps, strengthens, increases them in Christian faith, knowledge, affection, and kindles them to the exercise of the Christian virtues; the spiritual condition of one governed by the power of divine grace; the token or proof of grace."[3]

Strong's lexicon designs grace as -

"Graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude)."[4]

Since the Bible declares you are saved by grace, it then becomes necessary that you understand the meaning of the word. As stated, "unmerited favor," is not a complete definition of the word. The popular and universal defining of grace as "unmerited flavor" is more to the leading of mercy than it is of grace. Mercy is not getting what you deserve, and therefore is closer to the expression of "unmerited favor." However, grace goes further than simply being a receiving of mercy or favor that you do not deserve. It includes that concept, but grace means much more.

Grace is the dynamic, active influence of Jesus Christ on the soul. As Strong's lexicon tells you, grace is the -"divine influence upon the heart." Further, Strong's goes on to state that grace has - "its reflection in the life, including gratitude." With the combination of the words "influence" and "reflection," you can move on to a more complete definition and understanding of what God's grace is. The grace of God is not a static quality, but it is a dynamic power. By way of illustration, it is the difference between the painting of a waterfall and Niagara Falls. One is merely an image. The other is a reality that is seen and felt.

Therefore, the grace of God in the life of a true Christian can be seen, heard, and "felt." Grace is a demonstrable attribute of God that is clearly understood by the Christian's attitude, character, behavior, and outworking in love. Grace is more than a mere word and an academic acceptance of a principle of the Holy Scriptures. Unfortunately, today "mental assent," is believed to be Biblical faith. However, merely intellectualizing the grace of God still falls short of "his Glory." God's intent in creating a "new creature in Christ Jesus," was not to simply have people memorize or repeat Biblical phrases. The grace of God when truly received produces fruit, fruit that can be tasted in the actions and behavior of the professing believer.

For example, how many "grateful," Christians do you meet on a regular basis? I hope they are many. However, far too many people who claim to possess (or rather, be possessed) by the grace of God show little evidence that they are controlled by his grace. Not showing gratitude, or being grateful on a consistent basis is more evident that the grace of God is absent than it is present. The same is true of the fruit of the spirit -love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, and temperance (self-control). These are the attributes of a true Christian. Further, they are produced by the grace of God, not the works of man.

With this in mind, we see that salvation is truly of the LORD. In addition, when this is clear in the mind, all the credit and glory goes to God for all things. There are some, even in the Church today, that have the mistaken notion that somehow they affect their own salvation apart from the grace of God. This is obviously, a mistaken ideology. It is the mind of man that imagines they divide the responsibility with God and share equal responsibility in the process of salvation. Eternal life is a gift. It is not something earned by man or worked for after one receives and follows Christ. Salvation is all of grace by faith. It is the gift of God - otherwise, man would boast.

Notice in Ephesians 2:10 that the grace of God produces "works." Further, the text states that the Christian is ordained by God to walk in these works of righteousness. Therefore, it must be understood that true grace is reflected in the life of the believer by "works." However, those works are the product of the Holy Spirit in the inner man of a Christian, a believer in Jesus Christ. Works of righteousness come from the "true vine," that is, Jesus Christ. Righteousness in the life of the believer is a result of the grace of God. Once again, all the glory belongs to the LORD. There is no occasion of boasting on your part. What you have comes from God, and it is the direct product of his grace.

Now, there is a dilemma between faith and works. The Apostle Paul writing in the Book of Romans states that salvation is all of grace and none of works, even as he does here in the book of Ephesians. On the other hand, the Apostle James tells you in his epistle that faith without works is not (saving) faith at all. It is dead. How then do you reconcile these seeming contradictions? The answer once again is found in the definition of grace. Grace is the power of God working in the (true) Christian giving evidence of his or her salvation. Being a Christian is more than Church membership or signing a pledge card for salvation. It is more than mere words, or the assertion of Christian beliefs or doctrines. Grace is power or influence, to do and to become, what you could not become - without God's aid.

The grace of God that saves you must be clearly understood. Otherwise, there will be no end of distress, anxiety, and lack of confidence. In addition, for some there will be no end of boasting, arrogance, and the pride that precedes destruction as well as the haughty spirit that goes before a fall. Therefore, give the Glory to God. Say as the Apostle Paul once said - "But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me." (1Co_15:10) This is true grace, and it is salvation.

[1] Independent Chronicle (Boston), November 2, 1780, last page; see also Abram English Brown, John Hancock, His Book (Boston: Lee and Shepard, 1898), p. 269. ; John Hancock, A Proclamation For a Day of Public Thanksgiving 1791, given as Governor of the Commonwealth of Massachusetts, from an original broadside in our possession.
[2] Scofield, Cyrus Ingerson. Scofield Reference Notes. Public Domain, 1917.
[3] Joseph Thayer, D.D. Thayer's Greek-English Lexicon of the New Testament: Coded with Strong's Concordance Numbers . Public Domain, 1828 - 1901.
[4] Strong, James, and S.T.D. LL.D. Strong's Exhaustive Concordance [of Hebrew and Greek Words]. Public Domain, 1890.

There is a Balance Between Christian Charity and Personal Responsibility

Pastor Ray Barnett — Tue, 08 Dec 2026 00:00:00 -0700

INTERESTING FACTS : Gabriel Duvall, SOLDIER; JUDGE; SELECTED AS DELEGATE TO THE CONSTITUTIONAL CONVENTION; COMPTROLLER OF THE U. S. TREASURY; U. S. SUPREME COURT JUSTICE

"I resign my soul into the hands of the Almighty Who gave it, in humble hopes of His mercy through our Savior Jesus Christ."[1]

Daily Reading : GALATIANS 4 - 6

TEXT : Galatians 6:1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. 6:2 Bear ye one another's burdens, and so fulfil the law of Christ. 6:3 For if a man think himself to be something, when he is nothing, he deceiveth himself. 6:4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 6:5 For every man shall bear his own burden.

THEME : RESPONSIBILITY

Galatians 4

The apostle shows that, as an heir in nonage is under tutors and guardians, so were the Galatians while under the law; and, as the heir when he comes of age is no longer under guardians, so they, when the Gospel came, arrived at full maturity, and were redeemed from the law, Gal_4:1-3. He shows, farther, that when the fullness of the time came God sent forth his Son, that we might obtain the adoption of sons, and have the strongest evidence of that adoption, Gal_4:4-6. Those who are children of God are heirs of heaven, Gal_4:7. He compares their former and latter state, and shows the reason he had to fear that his labor on their behalf was in vain, Gal_4:8-11. He mentions his trials among them, and their kindness to him, Gal_4:12-16. Shows his tender affection for them, and exhorts them to return to the Gospel, Gal_4:17-20. Shows the excellence of the Gospel beyond that of the law, by the allegory of Mount Sinai and Jerusalem, Gal_4:21-27. Shows also that the believing Gentiles are children of the promise, as Isaac was; and have been elected in the place of the Jews, who have been cast out according to the Scriptures, Gal_4:28-31. (Adam Clarke)[2]

Galatians 5

The apostle exhorts the Galatians to stand fast in the liberty of the Gospel, and not by receiving circumcision bring themselves into a yoke of bondage, Gal_5:1-4. Shows the superior excellence of Christianity, Gal_5:5, Gal_5:6. Mentions their former steadiness, and warns them against the bad doctrine which was then preached among them, Gal_5:7-9. Expresses his confidence that they will yet return; and shows that he who perverted them shall bear his own punishment, Gal_5:10-12. States that they are called to liberty, and that love is the fulfilling of the law, Gal_5:13, Gal_5:14. Warns them against dissensions, and enumerates the fruits of the flesh, which exclude those who bear them from the kingdom of God, Gal_5:15-21. Enumerates also the fruits of the Spirit, which characterize the disciples of Christ, Gal_5:22-24. Exhorts them to live in the Spirit, and not provoke each other, Gal_5:25, Gal_5:26. (Adam Clarke)[3]

Galatians 6

The apostle teaches them to be tender and affectionate towards any who, through surprise and the violence of temptation, had fallen into sin; and to bear each other's burdens, Gal_6:1, Gal_6:2. To think humbly of themselves, and to conclude concerning their own character rather from the evidence of their works than from any thing else, Gal_6:3-5. To minister to the support of those who instruct them in righteousness, Gal_6:6. He warns them against self-deception, because whatever a man soweth that he shall reap, Gal_6:7, Gal_6:8. Exhorts them not to be weary in well doing, and to embrace every opportunity to do good, Gal_6:9, Gal_6:10. Intimates that his love to them led him to write this whole epistle with his own hand, Gal_6:11. Points out the object that those had in view who wished them to be circumcised, Gal_6:12, Gal_6:13. He exults in the cross of Christ, and asserts that a new creation of the soul is essential to its salvation; and wishes peace to them who act on this plan, Gal_6:14-16. States that he bears in his body the marks of the Lord Jesus, Gal_6:17. And concludes with his apostolical benediction, Gal_6:18. (Adam Clarke)[3]

TRUTH FOR TODAY : "THERE IS A BALANCE BETWEEN CHRISTIAN CHARITY AND PERSONAL RESPONSIBILITY."

There is a delicate balance between charity and personal responsibility. At times, it may be hard to judge what the right thing to do is. You know as a Christian that love is the supreme good. However, love must always be appropriate to the situation. In other words, love sometimes gives and at other times refrains from giving.

For instance, Henry Drummond, in his famous sermon "The Greatest Thing in the World," which is an exposition of 1st Corinthians chapter 13, said - "Charity is only a little bit of Love, one of the innumerable avenues of Love, and there may even be, and there is, a great deal of charity without Love. It is a very easy thing to toss a copper to a beggar on the street; it is generally an easier thing than not to do it. Yet Love is just as often in the withholding. We purchase relief from the sympathetic feelings roused by the spectacle of misery, at the copper's cost. It is too cheap--too cheap for us, and often too dear for the beggar. If we really loved him we would either do more for him, or less."[5]

In this statement of Henry Drummond there is profound truth. Do more or do less. That can be a hard decision. Should I do more or less? This is the dilemma of love. True love, that is, the love of God, always does what is right. Therefore, doing what is right (which is actually true love in action) is the outworking of love. Yet, once again, knowing what to do can be a dilemma. Should you do more or less? This is the difference between charity and personal responsibility. The Bible speaks of both.

Many of us are aware that we live in an enabling society. Irresponsible and sometimes (even) criminal behavior is enabled in the name of love. Yet, no one in their right mind would consciously endorse what is wrong, evil, or bad. Certainly, no one dedicated to the LORD Jesus Christ would do so willingly or wittingly. On this point, you should know that God never endorses or enables sin or the breaking of any of his immutable principles. For example, in the book of Proverbs it speaks much of fools and other unwise individuals. In one case, you are told not to make any friendship with an angry "man." The reason is as the Bible states; you will learn his ways and become angry as he is. Further, in the book of Hebrews the Word of God tells us that a root of bitterness in one individual will eventually spread to many individuals. The Elders of the Church are to judge this type of spirit and resolve it or remove it. These are hard decisions. Yet, in the end, all of them are done because of love.

In the text of Galatians chapter six, you can easily get confused if you do not understand that there is a difference between charity and personal responsibility. In chapter 6:2, you are taught to - "bear one another's burdens and so fulfill the law of Christ." Then, in chapter 6: 5 you are told everyone will bear their own burden. What does this mean? Simply put, are there are times and instances that Christians are obligated by the law of love to help fellow believers. This can take many forms. It can be financial help, or physical help, or simply listening and giving consolation or advice. However, there are many instances - in reality, they are the majority of occasions, when everyone is personally responsible for their own lives. This includes - thoughts, words, deeds, and behavior. It also includes going to work and having a job to support yourself and, or, your family.

On this last point, it is the reason the Apostle Paul would state that - "if any man does not work he should not eat." [6] In addition, the Apostle Paul tells us that if any man does not work and provide for his family he is worse than a non-Christian! He is worse. Further, the Apostle Paul emphatically states that if a man does not provide for his own house - he has "denied the faith!"[7] These are strong statements. However, please note these statements are made by the same man who wrote first Corinthians chapter 13. Therefore, the dilemma of when to demonstrate charity and when to refrain becomes dependent on knowing the Word of God.

Give too much to an irresponsible individual and you do not love that man or woman as God does. God refuses to endorse or enable sinful, slothful, and unscriptural behavior. Thus, he expects the same of you. On the other hand, there are certain cases in life where to show charity in the form of giving is self-evident or common sense. Yet, you must discern the difference between someone who has not, or is in need because of their disobedience to the principles of Scripture, and the person whose ability to obtain what is necessary for life is hindered by obstructions and difficulties they are not in control of.

As already stated, there is a problem today with enabling bad or irresponsible behavior. In the end, what passes for charity is in actuality the inability to refrain from giving when holding back would be best for the person in question. As the old adage goes - "give me a fish and I eat for a day; teach me to fish and I eat for a lifetime." A Christian by the very nature of the name (a Christian is a "Christ follower" or a "disciplined one") is responsible for their own life before God. Yet, as we all know, there are times in seasons when we need the aid of the brothers and sisters. That need takes many forms. Still, in the final analysis, you are responsible for your own life. I am responsible for mine. This is the design and command of God. Therefore, there is a balance between charity and personal responsibility.

[1] From his last will and testament, attested on September 21, 1840
[2] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.
[3] Ibid
[4] Ibid
[5] Drummond, Henry "The Greatest Thing In The World," Cornerstone Books, 1880, http://henrydrummond.wwwhubs.com/greatest.htm
[6] 2Th_3:10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat.
[7] 1Ti_5:8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.

Innocence Before God is Given Not Earned

Pastor Ray Barnett — Mon, 07 Dec 2026 00:00:00 -0700

INTERESTING FACTS : John Dickinson, SIGNER OF THE CONSTITUTION; GOVERNOR OF PENNSYLVANIA; GOVERNOR OF DELAWARE; GENERAL IN THE AMERICAN REVOLUTION

"Rendering thanks to my Creator for my existence and station among His works, for my birth in a country enlightened by the Gospel and enjoying freedom, and for all His other kindnesses, to Him I resign myself, humbly confiding in His goodness and in His mercy through Jesus Christ for the events of eternity."[1]

Daily Reading : GALATIANS 1 - 3

TEXT : Galatians 2:15 We who are Jews by nature, and not sinners of the Gentiles, 2:16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. 2:17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. 2:18 For if I build again the things which I destroyed, I make myself a transgressor. 2:19 For I through the law am dead to the law, that I might live unto God. 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. 2:21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain

THEME : JUSTIFICATION

Galatians

The churches in Galatia were formed partly of converted Jews, and partly of Gentile converts, as was generally the case. St. Paul asserts his apostolic character and the doctrines he taught, that he might confirm the Galatian churches in the faith of Christ, especially with respect to the important point of justification by faith alone. Thus the subject is mainly the same as that which is discussed in the epistle to the Romans, that is, justification by faith alone. In this epistle, however, attention is particularly directed to the point, that men are justified by faith without the works of the law of Moses. Of the importance of the doctrines prominently set forth in this epistle, Luther thus speaks: "We have to fear as the greatest and nearest danger, lest Satan take from us this doctrine of faith, and bring into the church again the doctrine of works and of men's traditions. Wherefore it is very necessary that this doctrine be kept in continual practice and public exercise, both of reading and hearing. If this doctrine be lost, then is also the doctrine of truth, life and salvation, lost and gone." (Matthew Henry)[2]

Galatians 1

St. Paul shows that he was especially called of God to be an apostle, Gal_1:1. Directs his epistle to the Churches through the regions of Galatia, Gal_1:2. Commends them to the grace of Christ, who gave himself for their sins, Gal_1:3-5. Marvels that they had so soon turned away from the grace of the Gospel of Christ, to what falsely pretended to be another Gospel, Gal_1:6, Gal_1:7. Pronounces him accursed who shall preach any other doctrine than that which he had delivered to them, Gal_1:8, Gal_1:9. Shows his own uprightness, and that he received his doctrine from God, Gal_1:10-12. Gives an account of his conversion and call to the apostleship, Gal_1:13-17. How three years after his conversion he went up to Jerusalem, and afterwards went through the regions of Syria and Cilicia, preaching the faith of Christ to the great joy of the Christian Churches in Judea, Gal_1:18-24. (Adam Clarke)[3]

Galatians 2

The apostle mentions his journey to Jerusalem with Barnabas and Titus, Gal_2:1. Shows that he went thither by revelation; and what he did while there, and the persons with whom he had intercourse, Gal_2:2-8. How the apostles gave him the right hand of fellowship, Gal_2:9, Gal_2:10. Here he opposes Peter at Antioch, and the reason why, Gal_2:11-14. Shows that the Jews as well as the Gentiles must be justified by faith, Gal_2:15, Gal_2:16. They who seek this justification should act with consistency, Gal_2:17, Gal_2:18. Gives his own religious experience, and shows, that through the law he was dead to the law, and crucified with Christ, Gal_2:19, Gal_2:20. Justification is not of the law, but by the faith of Christ, Gal_2:21. (Adam Clarke)[4]

Galatians 3

The apostle inquires how they could be so foolish as to renounce the Gospel of Christ and turn back to the law, after having heard, received, and suffered so much for the Gospel, Gal_3:1-5. Asserts the doctrine of justification by faith, on the example of Abraham, Gal_3:6-9. Shows that all who are under the law are under the curse, from which Christ alone redeems us; and the promise made to Abraham comes to the Gentiles who believe, Gal_3:10-14. For the covenant is not by the works of the law, but by promise, Gal_3:15-18. The law was given to show the sinfulness of sin, and to act as a schoolmaster till Christ should come, Gal_3:19-25. It is by faith only that any become children of God, Gal_3:26. And under the Gospel, all those distinctions which subsisted under the law are done away; and genuine believers, whether Jews or Gentiles, bond or free, are one in Christ Jesus, and accounted the genuine children of Abraham, Gal_3:27-29. (Adam Clarke)[4]

TRUTH FOR TODAY : "INNOCENCE BEFORE GOD IS GIVEN NOT EARNED."

One of the distinct features of the Gospel of Jesus Christ is that eternity is a given away freely. Unlike other religions, heaven is not earned - it is a gift. The seeming paradox of God's condemnation of sin and its corresponding punishment -eternity in hell, is counterbalanced by the work of Christ on the cross. That is, his death is your atonement. Further, with that atonement you are "justified."

To be "justified," means to be judged "innocent." A more colloquial way of expressing this judicial word is - justification means to be treated (by God) "just as if you never sinned." The parlance of that latter phrase is perhaps the best memory aid to bring to mind the fact that God now treats you as though you had never broken one of his laws at all, not even one time. This of course, has never been done by any human being. That is, anyone who has ever lived, is living now, or ever will live, has never gone through life without breaking the laws of God. This is why the Gospel of Jesus Christ is no doubt - "Amazing Grace."

Before the introduction of the Mosaic Law, men live by faith in God. Specifically, the patriarch Abraham was counted righteous because he believed the Word(s) of God. This is what God intended from the beginning before man sinned. His will, for humanity was to trust him, to love him. However, sin ruined that desire. Yet, God had a plan both to show man that he had offended God's holy nature, and to introduce salvation without the deeds of the law. In other words, as the Apostle Paul states, the law was introduced to shine a light on the thoughts, behavior, and deeds of man that he (or she) may be "convinced" that they were in need of a Savior. This is what the Mosaic Law accomplishes. It demonstrates that man can do nothing without the grace of God.

To the Christians in Galatia, there were men called "Judaizers" that taught for a Christian to be saved he or she must also keep the Law of Moses. This was against the Gospel of Jesus Christ. The teaching that a man or woman must trust in Christ and at the same time keep the ceremonies, traditions, and other principles of the Mosaic Law defeats the purpose of why Christ came. Christ came to atone for the sins of men and women. His death on the cross was the final sacrifice ever needed for men and women to receive the gift of eternal life. Therefore, when the Judaizers came and talked that a man or woman must not only trust in Christ but also keep the Law of Moses, they subverted the Gospel of Jesus Christ.

The Gospel of Jesus Christ is designed to justify (treat as innocent) a man or woman, freely - as a gift of love. If men and women could keep the Law of Moses, then Jesus Christ would not have needed to come to earth, to die on the cross, to be raised from the dead, to ascend into heaven and be seated on the right hand of the Father ready to come again to judge the living and the dead. For instance, thousands of people were healed physically and mentally by simply believing that Christ could heal them and would heal them. Thus, the blind saw, the deaf heard, and the lame walked again, or in some cases for the first time - all by faith. All of these things and many more -including Christ raising some people from the dead, were done strictly by believing. That is, all of Christ's works were accomplished by faith and not by the works of man.

The same is true of the reception of the power (baptism) of the Holy Spirit received on the day of Pentecost. All of the disciples of Jesus Christ, about 120 in number, were filled with supernatural power - purely through faith. None of these things were accomplished by the righteousness or deeds of man. No one earned these things. Whether it was healing, or being raised from the dead, or eating fish and bread miraculously supplied by God, or the calming of the sea etc. and so forth; all of these events happened by the grace of God through Christ and not because the people (the men and women) were righteous and keeping the laws of God. Thus, the works performed by Christ were related to Christ and his goodness and power - not men.

Hence, the same is true of eternal life. That is, a man or woman is saved and will spend eternity in heaven, not because they are righteous, but because God is. In other words, in the same fashion as Christ healed and delivered those who were sick and oppressed, he will save and justify those that trust in him and believe his Word. Once again, it is not in man to earn heaven or earn eternal life. This prerogative and power resides with God alone. Thankfully, God is not only able to take you to heaven, but he is willing. His desire is to see men and women trust him for their salvation and justification. In the same way as men and women were healed by Jesus in the Gospel accounts [that is, by believing, or faith], you will go to heaven. It is all by faith.

Now that you have Christ and are justified, you are also crucified and raised from the dead with him as well. This is what the Apostle Paul meant when he said - "I through the law am dead to the law that I might live unto God. I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me; and the life I now live in the flesh I live by the faith of the son of God who loved me and gave his life for me." (Author's paraphrase) The Apostle Paul is stating that whoever is "in Christ," shares in the inheritance of Christ's atonement, resurrection, and life. That is, he or she shares in Christ's eternal life. All of this is received, not earned. It is given freely by grace and not by the laws of Moses (God). It is, once again, the gift of God. Further, as you know, a gift is not earned but given as a token of love. Thus, the gift of eternal life is given by the love of God and through the laws of God that we have broken. It is in his mercy that he has saved you. In Gods' judicial system, he has provided a substitute for you that you will not have to die. This is justification and it is salvation. It is not the work of man but the work of God. Anything other than this is "another Gospel."

You cannot add anything to the Gospel of Jesus Christ. When someone does, then it is no longer in the Gospel of Jesus Christ. This is the reason the Apostle Paul pronounces, not once, but twice in Galatians chapter one, a curse on those that "pervert the Gospel of Jesus Christ." The Apostle Paul's statement is a strong one. However, it is necessary to preserve the integrity of the Gospel of Jesus Christ that states salvation, eternal life is given freely to man. Anyone who adds to the Word of God or subtracts from the Word has a curse placed on their life.[6]

Therefore, remember, you are treated by God today and everyday - "just as if you had never sinned." This is the freedom of the Gospel. This is the gift of God. Namely, innocence is given not earned!

[1] From the Last Will & Testament of John Dickinson, attested March 25, 1808
[2] Henry, Matthew. Matthew Henry's Commentary on the Whole Bible. Public Domain, [1662 - 1714].
[3] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.
[4] Ibid
[5] Ibid
[6] Rev 22:18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:

Rev 22:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. (Deu_4:2, Deu_12:32; Pro_30:6; Mat_15:6-9, Mat_15:13)

When You Are Weakest Then You Are Strongest in Christ

Pastor Ray Barnett — Sun, 06 Dec 2026 00:00:00 -0700

INTERESTING FACTS : Samuel Adams, SIGNER OF THE DECLARATION OF INDEPENDENCE; "FATHER OF THE AMERICAN REVOLUTION"; RATIFIER OF THE U. S. CONSTITUTION; GOVERNOR OF MASSACHUSETTS

" I conceive we cannot better express ourselves than by humbly supplicating the Supreme Ruler of the world . . . that the confusions that are and have been among the nations may be overruled by the promoting and speedily bringing in the holy and happy period when the kingdoms of our Lord and Savior Jesus Christ may be everywhere established, and the people willingly bow to the scepter of Him who is the Prince of Peace." [1]

Daily Reading : 2 CORINTHIANS 10- 13

TEXT : 2 Corinthians 12:1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. 12:2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. 12:3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) 12:4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. 12:5 Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. 12:6 For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. 12:7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. 12:8 For this thing I besought the Lord thrice, that it might depart from me. 12:9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. 12:10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

THEME : Suffering

2 Corinthians 10

The apostle vindicates himself against the aspersions cast on his person by the false apostle; and takes occasion to mention his spiritual might and authority, 2Co_10:1-6. He shows them the impropriety of judging after the outward appearance, 2Co_10:7. Again refers to his apostolical authority, and informs them that when he again comes among them he will show himself in his deeds as powerful as his letters intimated, 2Co_10:8-11. He shows that these false teachers sat down in other men's labors, having neither authority nor influence from God to break up new ground, while he and the apostles in general had the regions assigned to them through which they were to sow the seed of life; and that he never entered into any place where the work was made ready to his hand by others, 2Co_10:12-16. He concludes with intimating that the glorying of those false apostles was bad; that they had nothing but self-commendation; and that they who glory should glory in the Lord, 2Co_10:17, 2Co_10:18. (Adam Clarke)[2]

2 Corinthians 11

The apostle apologizes for expressing his jealousy relative to the true state of the Corinthians; still fearing lest their minds should have been drawn aside from the simplicity of the Gospel, 2Co_11:1-3; From this he takes occasion to extol his own ministry, which had been without charge to them, having been supported by the Churches of Macedonia while he preached the Gospel at Corinth, 2Co_11:4-11. Gives the character of the false apostles, 2Co_11:12-16. Shows what reasons he has to boast of secular advantages of birth, education, Divine call to the ministry, labors in that ministry, grievous persecutions, great sufferings, and extraordinary hazards, vv. 16-33. (Adam Clarke)[3]

2 Corinthians 12

St. Paul mentions some wonderful revelations which he had received from the Lord, 2Co_12:1-5. He speaks of his suffering in connection with these extraordinary revelations, that his character might be duly estimated, 2Co_12:6. That he might not be too much exalted, a messenger of Satan is sent to buffet him; his prayer for deliverance, and the Divine answer, 2Co_12:7-9. He exults in sufferings and reproaches, and vindicates his apostleship, 2Co_12:10-13. Promises to come and visit them, 2Co_12:14, 2Co_12:15. Answers some objections, 2Co_12:16-18. And expresses his apprehensions that when he visits them he shall find many evils and disorders among them, 2Co_12:19-21. (Adam Clarke)[3]

2 Corinthians 13

The apostle again says that this is the third time he has purposed to come and see them; and threatens that he will, by the power of Christ, punish every incorrigible sinner, 2Co_13:1-4. Exhorts them to examine themselves, whether they be in the faith, 2Co_13:5, 2Co_13:6. Prays that they may do no evil, 2Co_13:7. And shows how ardently he wished their complete restoration to unity and purity, 2Co_13:8, 2Co_13:9. Tells them for what reason he writes to them, 2Co_13:10. Bids them farewell, 2Co_13:11, Gives them some directions, and concludes with his apostolical benediction, 2Co_13:12-14. (Adam Clarke)[3]

TRUTH FOR TODAY : "When You Are Weakest Then You Are Strongest in Christ."

The truth about Christian suffering is foreign to this generation. Fed on a steady theological diet of "everything goes right for those who believe right," when afflictions or adversity comes (as it does in the life of every true Christian) many Christians are not prepared for it. Thus, the words of the Apostle Paul are apropos for the time you live in. The words of Paul, which are the words of God, speak of the truth about the path you are on in following Christ. It is a path that is narrow and at times and difficult to pass through.

The Apostle Paul had more revelations about things to come (prophecy) as well as Heaven itself (having been brought there by the Spirit of God) than any of the other apostles. This we may safely assume, since he wrote over half of the New Testament. If he did not have more revelations and visitations of the Spirit, he obviously had more wisdom since once again, he wrote most of the New Testament. He was chosen by Jesus not only to carry the message of the gospel to the Gentiles, but also to suffer many things for the name of Christ.

Hence, in the life of the Apostle Paul you have a delicate balance between blessings and sufferings. In many ways, this is true of every Christian. Not that you will experience the type of spiritual ecstasy that the Apostle Paul did, but you will not experience the depth of his sufferings either. Nevertheless, every Christian has a measure of both blessings and sufferings not because it is part of human nature, but specifically because of the fact that you are filled with the Spirit of God and chosen to be saved. For this reason, you have a measure of the afflictions of Christ as all Christians do.

Therefore, since you are a part of the afflictions of Christ -that in turn make you somewhat weak (as all troubles usually do), you will likewise experience the strength that comes from Christ alone. Notice in the words of the Apostle Paul, that he was told by the LORD that God's strength is perfected in weakness. Again, this is strange to many postmodern Christians. Because of the enormous amount of errant teaching today, many a Christian expects a life of ease and comfort. This is what is some well-intentioned, as well as false teachers, bring forth from the pulpit. However, the way of God is to make his children strong by making them weak first. It is as most things are in the kingdom of Christ - a paradox.

In Christ's kingdom, many things are upside down. The first are last. The weak are strong. The base things of the world are chosen to be kings and priests in the kingdom of Christ. Therefore, as you read the New Testament, you come across many ironic and paradoxical principles that are the opposite of the natural ways of man. Christ's ways are not your ways. The ways of Christ are higher than your ways as much as the heavens are higher than the earth.

Have you ever noticed you pray more when you are distressed or in trouble than when you are not? Have you ever clearly seen that you will read the Bible more, and much more diligently, when you are anxious or depressed as opposed to when you are happy and content? Well, even if you have not, it does not take too much to understand the truth of these statements. In short, we draw closer to Christ when we are afraid or in pain (of one sort or another) than when all is well. This is human nature. We are self-sufficient to a point, and that one point of time is when we are in need, especially desperate need. Therefore, the plan of God is to make (or allow) his children to be weak so that they will draw closer to him and become strong. That is - very strong.

Just like you, the Apostle Paul sought the LORD diligently that his "thorn in the flesh," would be taken away from him. Once again, just like you, the Apostle Paul did not like his (particular) suffering whatever it may have been. Some suppose it was his eyesight being, again as it is supposed, partially blinded from the light of Christ on the road to Damascus. Others on the other hand, think that the "messenger of Satan," was a demonic power that continually harassed him in one form or another. However, we do not know specifically what the Apostle Paul's thorn was. Further, it does not matter. Whenever it was, it was painful enough for the Apostle Paul to ask Christ three times to remove it.

In the end, the Apostle Paul accepted the grace of Christ and continued to live for Jesus with his affliction. Moreover, he goes on to state that if he is going to boast, he will boast in the things that make him weak! This is certainly not the way you - the typical or average Christian, reacts. At least not until you see how much better you do when Christ is truly in control of your life than when you are. This lesson of "letting go," is not easily learned. Most times, it comes through many repeated trials. It is received in the spirit and mind after much affliction. However, when the lesson is finally learned - that is, that life is filled with peace and joy when Christ is truly in control, you are glad for the grace of God that brought this blessing (in disguise) to you. Most surely you are.

Unless you learn that when you are weak in yourself that you are strong in Christ, you will never know the peace that comes from Christ alone. There are all types of "peace." Yet, on examination, you learn the peace the world gives is transient and shallow. However, on the contrary, the peace that Christ gives has depth and lasts for life - forever. What a difference! That is, knowing the peace of Christ, versus the "peace" offered by this fallen world. There is a vast difference between the two, and only the Christian who has been tested and tried many times over knows the significance of that difference. When you are weakest, you are strongest in Christ. Truly, it is a blessing in disguise!

[1] From a Fast Day Proclamation issued by Governor Samuel Adams, Massachusetts, March 20, 1797, in our possession; see also Samuel Adams, The Writings of Samuel Adams, Harry Alonzo Cushing, editor (New York: G. P. Putnam's Sons, 1908), Vol. IV, p. 407, from his proclamation of March 20, 1797
[2] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.
[3] Ibid,
[4] Ibid,
[5] Ibid,

When the Greater Comes, the Lesser Fades Away

Pastor Ray Barnett — Sat, 05 Dec 2026 00:00:00 -0700

INTERESTING FACTS : Charles Carroll, SIGNER OF THE DECLARATION OF INDEPENDENCE; SELECTED AS DELEGATE TO THE CONSTITUTIONAL CONVENTION; FRAMER OF THE BILL OF RIGHTS; U. S. SENATOR

"On the mercy of my Redeemer I rely for salvation and on His merits, not on the works I have done in obedience to His precepts; Grateful to Almighty God for the blessings which, through Jesus Christ Our Lord, He had conferred on my beloved country in her emancipation and on myself in permitting me, under circumstances of mercy, to live to the age of 89 years, and to survive the fiftieth year of independence, adopted by Congress on the 4th of July 1776, which I originally subscribed on the 2d day of August of the same year and of which I am now the last surviving signer."[1][2]

Daily Reading : 2 CORINTHIANS 5 - 9

TEXT : 2 Corinthians 5:14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 5:15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. 5:16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 5:18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 5:19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 5:20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

THEME : SALVATION

2 Corinthians 5

The apostle's strong hope of eternal glory, and earnest longings after that state of blessedness, 2Co_5:1-4. The assurance that he had of it from the Holy Spirit, and his carefulness to be always found pleasing to the Lord, 2Co_5:5-9. All must appear before the judgment seat of Christ, 2Co_5:10. Knowing that this awful event must take place, he labored to convince men of the necessity of being prepared to meet the Lord, being influenced to this work by his love of Christ, 2Co_5:11-13. Jesus Christ having died for all, is a proof that all were dead, 2Co_5:14. Those for whom he died should live to him, 2Co_5:15. We should know no man after the flesh, 2Co_5:16. They who are in Christ are new creatures, 2Co_5:17. The glorious ministry of reconciliation, 2Co_5:18-21. (Adam Clarke)[3]

2 Corinthians 6

We should not receive the grace of God in vain, having such promises of support from him, 2Co_6:1, 2Co_6:2. We should act so as to bring no disgrace on the Gospel, 2Co_6:3. How the apostles behaved themselves, preached, suffered, and rejoiced, 2Co_6:4-10. St. Paul's affectionate concern for the Corinthians, 2Co_6:11-13. He counsels them not to be yoked with unbelievers, and advances several arguments why they should avoid them, 2Co_6:14-16. Exhorts them to avoid evil companions and evil practices, on the promise that God will be their Father and that they shall be his sons and his daughters, 2Co_6:17, 2Co_6:18, (Adam Clarke)[4]

2 Corinthians 7

The apostle's inference from the preceding exhortation, 2Co_7:1. He presses them to receive him with affection, because of his great love towards them, 2Co_7:2-4. He tells them what distress he felt on their account in Macedonia, till he had met with Titus, and heard of their prosperity, 2Co_7:6-7. He rejoices that his first epistle was made the means of their reformation, 2Co_7:8, 2Co_7:9. States how they were affected by his letter, and the process of their reformation, 2Co_7:10, 2Co_7:11. Shows why he had written to them, 2Co_7:12. Rejoices that his boasting of them to Titus is found to be a truth; and takes occasion to mention the great affection of Titus for them, and his own confidence in them, 2Co_7:13-16. (Adam Clarke)[4]

2 Corinthians 8)

The apostle stirs them up to make a collection for the poor Christians at Jerusalem, by the very liberal contributions of the people of Macedonia for the same purpose, who were comparatively a poor people, 2Co_8:1-5. He tells them that he had desired Titus to finish this good work among them which he had begun; hoping that as they abounded in many excellent gifts and graces, they would abound in this also, 2Co_8:6-8. He exhorts them to this by the example of Jesus Christ, who, though rich, subjected himself to voluntary poverty, that they might be enriched, 2Co_8:9. He shows them that this contribution, which had been long ago begun, should have been long since finished, 2Co_8:10. And that they should do every thing with a ready and willing mind, according to the ability which God had given them; that abundance should not prevail on one hand, while pinching poverty ruled on the other; but that there should be an equality, 2Co_8:11-14. He shows from the distribution of the manna in the wilderness, that the design of God was, that every member of his spiritual household should have the necessaries of life, 2Co_8:15. He tells them that he had now sent Titus, and another with him, to Corinth, to complete this great work, 2Co_8:16-22. The character which he gives of Titus and the others employed in this business, 2Co_8:23, 2Co_8:24. (Adam Clarke)[4]

2 Corinthians 9

St. Paul intimates that so ready were the Corinthians to make this charitable contribution, that it was scarcely necessary for him to write, 2Co_9:1, 2Co_9:2. But lest they should not be ready when he came, he had sent the brethren, Titus, etc., beforehand; lest, if any of the Macedonians should come with him, they should find them not prepared, though he had boasted so much of their ready mind, 2Co_9:3-5. He gives them directions how they shall contribute; and the advantage to be gained by it, in the fulfillment of the promises of God, 2Co_9:6-11. He shows them that by this means the poor shall be relieved, God glorified, their Christian temper manifested, and the prayers of many engaged in their behalf, 2Co_9:12-14. And concludes with giving thanks to God for his unspeakable gift, 2Co_9:15. (Adam Clarke)[4]

TRUTH FOR TODAY : "WHEN THE GREATER COMES, THE LESSER FADES AWAY."

Being born again is the work of God. It is not the work of man - any man, no matter how sincere the intention or effort may be. When you have Christ, you also have the Father and the Holy Spirit. Thus, being "born again," is when a person receives Christ as his or her personal Savior. When this act of faith occurs, the Father - having "saved" you through faith in his Son, grants you the gift of eternal life through the spirit of Christ, which, is also the Holy Spirit. In this respect, a man or woman has God abiding in them whenever they are born again. This then, constitutes you becoming a "new creature." With that, old things now passed away, all things become new. God changes you in such a way that you are fit to enter the kingdom of heaven. This is the New Testament and it is the Gospel of Jesus Christ.

The concept that undergirds the phrase - "new creature," is that you now live your life in the realm of the spirit and not in the domain of the flesh. The New Testament draws a distinct line between the two. The flesh always has a propensity (because it is "weak") to break the laws of God. Conversely, your spirit, as it is empowered and influenced by the Holy Spirit, always has the desire to obey God in all respects. This is fundamental Christianity. However, not understanding this basic concept of the New Testament is the reason why there is so much lawlessness in the Church today. When a person continually seeks after those things that belong to his or her flesh (that is, the sinful attractions, impulses, and sensations), he, or she is no longer living in the spirit by the power of the Holy Spirit.

In the early Church, this essential doctrine was understood as the apostles of the LORD Jesus Christ made it known. However, after 2000 years in which a measure of corruption has occurred inside the Church, particularly with respect to the teaching of the Holy Bible, this simple fact is not as well known. When you live in the spirit by the power of the Holy Spirit, you naturally pursue a holy life. The nature of the spirit is to please God. The nature of the flesh is to please itself. These two are contrary one to the other. Further, the two (that is, the flesh and the spirit) are always at "war" with each other. This is the reason the Apostle Paul would write to the Galatians - "ye cannot do the things that ye would."

The reason it is difficult for a Christian - for you, to either follow God or follow your own selfish tendencies (that all Christians have) is due to the "tug-of-war" that occurs inside each and every day. For instance, when you decide to pursue holiness and the fear of God, the flesh objects and raises its voice for you to break the law of God and gratify the lusts of the flesh. On the other hand, when you yield, or try to yield to the flesh and its sinful tendencies, the spirit of the LORD raises an objection and tells you to follow Christ. This is the reason why the Apostle Paul stated you cannot do the things that you would. It is related to the total war that goes on inside of you every day.

Nevertheless, you are a new creature in Christ Jesus. Of course, this initiates and perpetuates a continual animosity between the "old nature" (that is, the flesh) and the "new nature" (that is, the presence of God the Father, God the Son, and of God the Holy Spirit) inside you. Still, what you have in Christ is far superior to anything this world can offer. To be born again, is to be born into Christ's kingdom. Remember, the kingdom of Christ - according to the prophecies of the Scriptures, both Old Testament and New, will have no end. Christ's kingdom will also know no pain, sickness, sorrow, hatred, death, etc. and so forth, nor will you ever see any other malady bought upon the world through sin (the breaking of God's laws). In Christ's kingdom, there will be a freedom, liberty, and joy unknown to man from the beginning of time. In addition, Christ's kingdom will never end.

Thus, the "new creature," is in reality a citizen of the kingdom to come. That is, being born again of the Spirit of God, means to be made a citizen of the kingdom that Christ is going to establish on the earth. In the Scriptures - both Old and New Testaments, it is written - "behold I create new heavens and a new earth." This is your hope. This is your country. You are headed toward this place. It is a kingdom (country) unlike any other. The greatness and splendor of Christ's kingdom cannot be explained or understood in words, not even the words of the Bible. The reason is, the human mind cannot comprehend the magnitude of the Glory of God. Or, as Plato once said - "God is too big for our small minds."

Jesus warned you that the world would hate you. The reason is that it hated him first. Jesus stated that he revealed the works of the world (that is, the people of the world, all people - everywhere) were evil. On the other hand, Jesus words and works were good and holy. Now, that you are born again and following in the footsteps of Jesus Christ through the experience of being born again by his Spirit, you will suffer a measure of the afflictions experienced by Jesus. Once again, the reason is the difference between the flesh and the Holy Spirit. In essence, this was the conflict between Jesus Christ and humanity. Jesus had the Holy Spirit without measure. The people of the world were (and still are) of the flesh, and consequently in darkness as it relates to truth and light. This is still the conflict. Humans are of this world. Christ is not of this world. Therefore, you have the basic concept of flesh verses spirit and of the enmity between the two. The Holy Scriptures go on to say that whoever is a friend of this world is the enemy of God. In addition, the Apostle Paul would write that if one lives their life after the flesh they will not see God.

No one can find fault with the LORD Jesus Christ. He is kind, courteous, loving, compassionate, understanding, willing to help, willing to comfort, willing to heal, and willing to save. In these characteristics alone, we see that none can find fault with Jesus. Thus, when someone does oppose Jesus Christ, the reason why is obvious - they hate him "without a cause." This is what Jesus meant in John 15:25 when he said - "But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause." Jesus - God, come in the flesh (Immanuel), is always good. He can be no other. Being good is his nature. Therefore, when you were born again it was "good." It also applies that your life is now "good." That is, as long as you follow the leading of the Holy Spirit and not the dictates of the flesh it is good. Remember, nothing God commands you to do can ever be bad.

Therefore, if any man be in Christ he (or she) is a "new creature." In addition, as you compare what you were to what you are now, you realize by experience that to receive Christ and follow him is not difficult with respect to his goodness. The reason you follow him is according to the logic of when that which is greater comes, that which is lesser fades away. You know, the life you now have in Christ is far better than anything you ever had before. Thus, you should be grateful, thankful and rejoice! The greater has come, and the lesser has faded away. You are born again and have the gift of eternal life. You will never die. However, you will live forever with Christ in his kingdom, a kingdom that will have no end.

[1] From an autograph letter written by Charles Carroll to Charles W. Wharton, Esq., September 27, 1825.
[2] Lewis A. Leonard, Life of Charles Carroll of Carrollton (New York: Moffit, Yard & Co, 1918), pp. 256-257.
[3] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.
[4] Ibid
[5] Ibid
[6] Ibid
[7] Ibid

Faith Walks By the Word of God

Pastor Ray Barnett — Fri, 04 Dec 2026 00:00:00 -0700

INTERESTING FACTS : Jacob Broom, LEGISLATOR; SIGNER OF THE CONSTITUTION

A letter to his son, James, attending Princeton University: "I flatter myself you will be what I wish, but don't be so much flatterer as to relax of your application - don't forget to be a Christian. I have said much to you on this head, and I hope an indelible impression is made."[1]

Daily Reading : 2 CORINTHIANS 1 - 4

TEXT : 2 Corinthians 4:7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. 4:8 We are troubled on every side, yet not distressed; we are perplexed, but not in despair; 4:9 Persecuted, but not forsaken; cast down, but not destroyed; 4:10 Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. 4:11 For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. 4:12 So then death worketh in us, but life in you. 4:13 We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; 4:16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. 4:17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 4:18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.

THEME : FAITH

2 Corinthians

Preface to the Second Epistle to the Corinthians

It is a general opinion among learned men that this epistle was written about a year after the former: and this seems to be supported by the words, 2Co_9:2 : Achaia was ready a year ago; for the apostle having given instructions for that collection, to which he refers in these words at the close of the preceding epistle, they would not have had the forwardness there mentioned till a year had elapsed. As the apostle had purposed to stay at Ephesus till pentecost, 1Co_16:8; and he stayed some time in Asia after his purpose to leave Ephesus and go to Macedonia, Act_9:21, Act_9:22; and yet making here his apology for not wintering in Corinth, as he thought to do, 1Co_16:6; this epistle must have been written after the winter, and consequently when a new year was begun. It therefore, says Dr. Whitby, seems to have been written after his second coming to Macedonia, mentioned Act_20:3. For,

(1.) It was written after he had been at Troas, and had left that place to return to Macedonia: now that was at his second going thither; see 2Co_2:12.

(2.) It was written when Timothy was with him: now, when he left Ephesus to go into Macedonia, Timothy went not with him, but was sent before him, Act_19:22; but at his second going through Macedonia, Timothy was with him, Act_20:4.

(3.) He speaks of some Macedonians who were likely to accompany him, 2Co_9:4. Now, at his second going from Macedonia, there accompanied him Aristarchus, Secundus, and Gaius of Thessalonica, the metropolis of Macedonia, Act_20:4.

(4.) The postscript says that this epistle was written from Philippi, where Paul was till the days of unleavened bread, Act_20:6; it therefore seems to have been sent from thence to them by Titus, and some other person, not long before St. Paul's coming to them; which he speaks of as instant, 2Co_13:1; and that which he was now ready to do, 2Co_12:14; and did, according to Dr. Lightfoot, in his journey from Philippi to Troas; he sailing about from Philippi to Corinth, to make good his promise; whilst the rest that were with him, Act_20:4, went directly the next cut to Troas, and there waited for him. See Whitby.

That the first epistle had produced powerful effects among the Corinthians is evident from what the apostle mentions in this. Titus had met him in Macedonia, and told him of the reformation produced by this epistle, see 2Co_7:5, 2Co_7:6; that the Church had excommunicated the incestuous man; that the epistle had overwhelmed them with great distress; had led them to a close examination of their conduct and state; and had filled them with respect and affection for their apostle, etc. Hearing this, St. Paul wrote this second epistle, to comfort, to commend them, and to complete the work which he had begun, by causing them to finish the contribution for the poor saints at Jerusalem; and also to vindicate his own apostolic character, and to unmask the pretended apostle, who had led them so long astray. See the preceding Introduction.

Its principal divisions are: -

I. The preface, 2Co_1:1-7.

II. The Narration, comprehending an account of what had happened to himself; his answer to their questions concerning the incestuous person, with different other matters; among which, the following are the chief: -

(1.) The persecution which he had suffered in Asia, and from which he had been miraculously rescued, 2Co_1:8-14.

(2.) His purpose to pay them a visit, 2Co_1:15-24.

(3.) Concerning the sorrow which they had suffered on account of the excommunication of the incestuous person, 2 Corinthians 2, 7.

(4.) His own vindication against the false apostle; in which he gives an account of his doctrine, 2Co_3:6-18. His conduct, 2Co_4:1-6. His bodily infirmities, 2Co_4:7; and 2 Corinthians 5.

(5.) Strongly exhorts them to a holy life, 2 Corinthians 6, 7.

III. Of the Alms that had been collected, and were yet to be collected, 2 Corinthians 8, 2Co_9:1-15.

IV. His Defence against the false apostle and his calumniators in general, 2 Corinthians 10-12.

V. Miscellaneous matters, 2Co_13:1-14.

It may be remarked, once for all, that none of these or such artificial divisions are made by the apostle himself, no more than the divisions into chapters and verses. All these are the work of man, and certainly contribute nothing to a proper understanding of the epistle itself. The apostle appears to have sat down, and, under the influence of the Divine Spirit, he wrote on the different subjects treated of in the epistle just in the order that these things occurred to his mind, without intending particular heads, divisions or subdivisions. And, as he probably wrote the whole with very little intermission of time, his sense will be best apprehended by those who carefully read over the whole at one sitting. (Adam Clarke)[2]

TRUTH FOR TODAY : "FAITH WALKS BY THE WORD OF GOD."

The essence of true faith is believing what God has said whether you see it or not. Faith is believing God is true and that he cannot lie. True faith relies on the integrity of God and what he has promised. It is based on what is recorded in the 66 Books of the Bible. Therefore, the just (righteous) live their lives fully dependent on what God has written.

Admittedly, living by faith though simple, is not always easy. This is especially true during times of pressure, stress, and testing. Day to day, you must trust in what God has said on any subject from salvation to your personal health. Whether it is food, clothing, or shelter, you must trust that God will supply all of you needs according to his riches in glory by Christ Jesus. Faith, in a manner of speaking, walks in the dark of this world by the light of the Word of God. "Thy word is a lamp unto my feet and a light onto my path," said the psalmist. This is your life. It is a total dependence on the faithfulness of Almighty God. He cannot lie, and has always been faithful to all who have trusted in him throughout human history.

The Apostle Paul tells us in 2 Corinthians 4:7, that we have the deposit of the Holy Spirit in our flesh and bones because it proves that the power received and shared does not come from us but rather comes only from God. The presence of Christ in us demonstrates that we must walk by faith since we cannot accomplish anything worthwhile for God without Christ and the Holy Spirit. In other words, knowing that we are merely flesh and blood, weak and often frail, as we overcome or succeed in this life, we learn little by little the power is coming directly from God and not from us.

What may surprise you, as it does many young and inexperienced Christians, is the amount of trials true Christians go through. In this postmodern age, many Christian preachers tell thousands of other professing Christians, that God is always interested in your comfort and in making life convenient, easy, and effortless for you. Nothing could be further from the truth. In fact, as you walk by faith, you will at times find yourself in dilemmas, troubles, a measure of persecution and rejection, sorrowful, anxious etc. and so forth. That is, the life of the true Christian is one of testing, even though the testing - thankfully, is periodic and not continual.

Read again the words of the Apostle Paul.

"We are troubled on every side, yet not distressed; we are perplexed, but not in despair; 4:9 Persecuted, but not forsaken; cast down, but not destroyed; 4:10 Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. 4:11 For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. 4:12 So then death worketh in us, but life in you."

If you did not know better, you would think you are witnessing the report of someone who was weak in faith. However, knowing that you are reading the words and the account of the life of - arguably, the greatest of the apostles of Jesus Christ; you realize if one of the greatest men of faith in the Bible had many difficulties, so will you. Once again - to be troubled, perplexed, persecuted, and cast down does not fit well in the scheme of many Christian preachers theology today. They often leave you with the impression that because God loves you, life will (or should) be handing you out nothing but continual blessings, a non-stop stream of ease and effortless living. Although true faith brings triumph and victory, of that, there is no doubt - it is not without warfare. Further, it is a warfare that leaves you with many battle scars.

Nevertheless, as the Apostle Paul mentions, you have the same spirit of faith as the patriarchs of the Old Testament and the apostles of the New Testament. This is why you speak the way you do, if indeed, you speak in faith. Because you believe, you testify of your confidence in God and in his Word and speak of "things to come" as though they already were. This is how Abraham - the father of faith, spoke. In turn, this is how you speak as well. ( 2 Cor.4:13 We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;)

With this in mind, that is, it is Christ in you supplying the power through his Spirit; you are going to make it. Further, when you feel as though you cannot go on, the LORD is faithful to remind you and to fill you again with confidence and hope. (2 Cor. 4:16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.)

Remember, even though your physical body may be sick or weak, and certainly, its ages and gets older, the eternal spirit of God continually renews the inward man - your spirit and soul. Your inward man never ages. You have been grafted into Christ and given the gift of the eternal life. Since eternal life is the life of God himself, obviously it cannot end. For this reason, your inward man - constantly and continually, is renewed by God himself every minute, every day, every week, every month of every year. Believing on Jesus Christ means you will never die!

Therefore, like the Apostle Paul consider your afflictions to be "light." If you do, you are walking by faith. Further, you believe your afflictions are only momentary, and that they also work a greater good in your life rather than evil. This is faith. Once again, it is simple but not always easy. However, faith looks not at things that are seen, but at the things that are not seen. In other words, faith does not look at what is seen, but rather by what is said. Faith looks at what is said by God. This you find in his Word the Holy Bible. (2 Cor. 4:17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 4:18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.)

As you walk by faith today, keep in mind you are in the company of greatness. You are walking with Abraham, Isaac, and Jacob. You are walking with David, Job, and all the prophets from Jeremiah to Malachi. You are walking with the apostles of the Lord Jesus Christ. Most of all, you are walking with Jesus. That alone is the great reward of living by faith. Remember then that Jesus said to the Devil when he was tempted - "it is written." This is so, because faith walks by the word of God.

[1] Jacob Broom to his son, James, on February 24, 1794, written from Wilmington, Delaware,
[2] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.

Love is the Greatest Thing In The World

Pastor Ray Barnett — Wed, 02 Dec 2026 00:00:00 -0700

INTERESTING FACTS : John Hancock, SIGNER OF THE DECLARATION OF INDEPENDENCE; PRESIDENT OF CONGRESS; REVOLUTIONARY GENERAL; GOVERNOR OF MASSACHUSETTS

"Sensible of the importance of Christian piety and virtue to the order and happiness of a state, I cannot but earnestly commend to you every measure for their support and encouragement."[1]

Daily Reading : I CORINTHIANS 12 - 14; 15 - 16

TEXT : I CORINTHIANS 13

THEME : LOVE

For today's devotion, I thought I would present to you one of the most famous, and influential sermons ever preached in the 19th century. The sermon, given by the Rev. Henry Drummond, changed many lives, including the life of the famous evangelist Dwight L. Moody after he heard it spoken. It is an exposition of 1st Corinthians chapter 13. Although lengthy, it is worth reading. In so doing, you are reading an excellent exposition of 1st Corinthians chapter 13, and in the process, learning a little bit about Church history. With that said, I share with you the sermon - "the greatest thing in the world."

TRUTH FOR TODAY : "LOVE IS THE GREATEST THING IN THE WORLD."

THE GREATEST THING IN THE WORLD by Henry Drummond [First Published c1880][2]

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity. [1 Cor. 13:1 - 13]

EVERY one has asked himself the great question of antiquity as of the modern world: What is the summum bonum--the supreme good? You have life before you. Once only you can live it. What is the noblest object of desire, the supreme gift to covet?

We have been accustomed to be told that the greatest thing in the religious world is Faith. That great word has been the key-note for centuries of the popular religion; and we have easily learned to look upon it as the greatest thing in the world. Well, we are wrong. If we have been told that, we may miss the mark. I have taken you, in the chapter which I have just read, to Christianity at its source; and there we have seen, "The greatest of these is love." It is not an oversight. Paul was speaking of faith just a moment before. He says, "If I have all faith, so that I can remove mountains, and have not love, I am nothing. "So far from forgetting, he deliberately contrasts them, "Now abideth Faith, Hope, Love," and without a moment's hesitation, the decision falls, "The greatest of these is Love."

And it is not prejudice. A man is apt to recommend to others his own strong point. Love was not Paul's strong point. The observing student can detect a beautiful tenderness growing and ripening all through his character as Paul gets old; but the hand that wrote, "The greatest of these is love," when we meet it first, is stained with blood.

Nor is this letter to the Corinthians peculiar in singling out love as the summum bonum. The masterpieces of Christianity are agreed about it. Peter says, "Above all things have fervent love among yourselves." Above all things. And John goes farther, "God is love." And you remember the profound remark which Paul makes elsewhere, "Love is the fulfilling of the law." Did you ever think what he meant by that? In those days men were working their passage to Heaven by keeping the Ten Commandments, and the hundred and ten other commandments which they had manufactured out of them. Christ said, I will show you a more simple way. If you do one thing, you will do these hundred and ten things, without ever thinking about them. If you love, you will unconsciously fulfil the whole law. And you can readily see for yourselves how that must be so. Take any of the commandments. "Thou shalt have no other gods before Me." If a man love God, you will not require to tell him that. Love is the fulfilling of that law. "Take not His name in vain." Would he ever dream of taking His name in vain if he loved Him? "Remember the Sabbath day to keep it holy." Would he not be too glad to have one day in seven to dedicate more exclusively to the object of his affection? Love would fulfil all these laws regarding God. And so, if he loved Man, you would never think of telling him to honour his father and mother. He could not do anything else. It would be preposterous to tell him not to kill. You could only insult him if you suggested that he should not steal -.how could he steal from those he loved? It would be superfluous to beg him not to bear false witness against his neighbour. If he loved him it would be the last thing he would do. And you would never dream of urging him not to covet what his neighbours had. He would rather they possessed it than himself. In this way "Love is the fulfilling of the law." It is the rule for fulfilling all rules, the new commandment for keeping all the old commandments, Christ's one secret of the Christian life.

Now Paul had learned that; and in this noble eulogy he has given us the most wonderful and original account extant of the summum bonum. We may divide it into three parts. In the beginning of the short chapter, we have Love contrasted; in the heart of it, we have Love analysed; towards the end we have Love defended as the supreme gift.

THE CONTRAST

PAUL begins by contrasting Love with other things that men in those days thought much of. I shall not attempt to go over those things in detail. Their inferiority is already obvious.

He contrasts it with eloquence. And what a noble gift it is, the power of playing upon the souls and wills of men, and rousing them to lofty purposes and holy deeds. Paul says, "If I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal." And we all know why. We have all felt the brazenness of words without emotion, the hollowness, the unaccountable unpersuasiveness, of eloquence behind which lies no Love.

He contrasts it with prophecy. He contrasts it with mysteries. He contrasts it with faith. He contrasts it with charity. Why is Love greater than faith? Because the end is greater than the means. And why is it greater than charity? Because the whole is greater than the part. Love is greater than faith, because the end is greater than the means. What is the use of having faith? It is to connect the soul with God. And what is the object of connecting man with God? That he may become like God. But God is Love. Hence Faith, the means, is in order to Love, the end. Love, therefore, obviously is greater than faith. It is greater than charity, again, because the whole is greater than a part. Charity is only a little bit of Love, one of the innumerable avenues of Love, and there may even be, and there is, a great deal of charity without Love. It is a very easy thing to toss a copper to a beggar on the street; it is generally an easier thing than not to do it. Yet Love is just as often in the withholding. We purchase relief from the sympathetic feelings roused by the spectacle of misery, at the copper's cost. It is too cheap--too cheap for us, and often too dear for the beggar. If we really loved him we would either do more for him, or less.

Then Paul contrasts it with sacrifice and martyrdom. And I beg the little band of would-be missionaries and I have the honour to call some of you by this name for the first time--to remember that though you give your bodies to be burned, and have not Love, it profits nothing--nothing! You can take nothing greater to the heathen world than the impress and reflection of the Love of God upon your own character. That is the universal language. It will take you years to speak in Chinese, or in the dialects of India. From the day you land, that language of Love, understood by all, will be pouring forth its unconscious eloquence. It is the man who is the missionary, it is not his words. His character is his message. In the heart of Africa, among the great Lakes, I have come across black men and women who remembered the only white man they ever saw before--David Livingstone; and as you cross his footsteps in that dark continent, men's faces light up as they speak of the kind Doctor who passed there years ago. They could not understand him; but they felt the Love that beat in his heart. Take into your new sphere of labour, where you also mean to lay down your life, that simple charm, and your lifework must succeed. You can take nothing greater, you need take nothing less. It is-not worth while going if you take anything less. You may take every accomplishment; you may be braced for every sacrifice; but if you give your body to be burned, and have not Love, it will profit you and the cause of Christ nothing.

THE ANALYSIS

AFTER contrasting Love with these things, Paul, in three verses, very short, gives us an amazing analysis of what this supreme thing is. I ask you to look at it. It is a compound thing, he tells us. It is like light. As you have seen a man of science take a beam of light and pass it through a crystal prism, as you have seen it come out on the other side of the prism broken up into its component colours--red, and blue, and yellow, and violet, and orange, and all the colours of the rainbow--so Paul passes this thing, Love, through the magnificent prism of his inspired intellect, and it comes out on the other side broken up into its elements. And in these few words we have what one might call the Spectrum of Love, the analysis of Love. Will you observe what its elements are? Will you notice that they have common names; that they are virtues which we hear about every day; that they are things which can be practised by every man in every place in life; and how, by a multitude of small things and ordinary virtues, the supreme thing, the summum bonum, is made up?

The Spectrum of Love has nine ingredients:--

Patience . . . . . . "Love suffereth long."

Kindness . . . . . . "And is kind."

Generosity . . . . "Love envieth not."

Humility . . . . . . "Love vaunteth not itself, is not puffed up."

Courtesy . . . . . . "Doth not behave itself unseemly."

Unselfishness . . "Seeketh not her own."

Good Temper . . "Is not easily provoked."

Guilelessness . . "Thinketh no evil."

Sincerity . . . . . . "Rejoiceth not in iniquity, but rejoiceth in the truth."

Patience; kindness; generosity; humility; courtesy; unselfishness; good temper; guilelessness; sincerity--these make up the supreme gift, the stature of the perfect man. You will observe that all are in relation to men, in relation to life, in relation to the known to-day and the near to-morrow, and not to the unknown eternity. We hear much of love to God; Christ spoke much of love to man. We make a great deal of peace with heaven; Christ made much of peace on earth. Religion is not a strange or added thing, but the inspiration of the secular life, the breathing of an eternal spirit through this temporal world. The supreme thing, in short, is not a thing at all, but the giving of a further finish to the multitudinous words and acts which make up the sum of every common day.

There is no time to do more than make a passing note upon each of these ingredients. Love is Patience. This is the normal attitude of Love; Love passive, Love waiting to begin; not in a hurry; calm; ready to do its work when the summons comes, but meantime wearing the ornament of a meek and quiet spirit. Love suffers long; beareth all things; believeth all things; hopeth all things. For Love understands, and therefore waits.

Kindness. Love active. Have you ever noticed how much of Christ's life was spent in doing kind things--in merely doing kind things? Run over it with that in view and you will find that He spent a great proportion of His time simply in making people happy, in doing good turns to people. There is only one thing greater than happiness in the world, and that is holiness; and it is not in our keeping; but what God has put in our power is the happiness of those about us, and that is largely to be secured by our being kind to them.

"The greatest thing," says some one, "a man can do for his Heavenly Father is to be kind to some of His other children." I wonder why it is that we are not all kinder than we are? How much the world needs it. How easily it is done. How instantaneously it acts. How infallibly it is remembered. How superabundantly it pays itself back--for there is no debtor in the world so honourable, so superbly honourable, as Love. "Love never faileth". Love is success, Love is happiness, Love is life. "Love, I say, "with Browning, "is energy of Life."

"For life, with all it yields of joy and woe

And hope and fear,

Is just our chance o' the prize of learning love--

How love might be, hath been indeed, and is."

Where Love is, God is. He that dwelleth in Love dwelleth in God. God is love. Therefore love. Without distinction, without calculation, without procrastination, love. Lavish it upon the poor, where it is very easy; especially upon the rich, who often need it most; most of all upon our equals, where it is very difficult, and for whom perhaps we each do least of all. There is a difference between trying to please and giving pleasure Give pleasure. Lose no chance of giving pleasure. For that is the ceaseless and anonymous triumph of a truly loving spirit.

"I shall pass through this world but once. Any good thing therefore that I can do, or any kindness that I can show to any human being, let me do it now. Let me not defer it or neglect it, for I shall not pass this way again."

Generosity. "Love envieth not" This is Love in competition with others. Whenever you attempt a good work you will find other men doing the same kind of work, and probably doing it better. Envy them not. Envy is a feeling of ill-will to those who are in the same line as ourselves, a spirit of covetousness and detraction. How little Christian work even is a protection against un-Christian feeling. That most despicable of all the unworthy moods which cloud a Christian's soul assuredly waits for us on the threshold of every work, unless we are fortified with this grace of magnanimity. Only one thing truly need the Christian envy, the large, rich, generous soul which "envieth not."

And then, after having learned all that, you have to learn this further thing, Humility-- to put a seal upon your lips and forget what you have done. After you have been kind, after Love has stolen forth into the world and done its beautiful work, go back into the shade again and say nothing about it Love hides even from itself. Love waives even self-satisfaction. "Love vaunteth not itself, is not puffed up."

The fifth ingredient is a somewhat strange one to find in this summum bonum: Courtesy. This is Love in society, Love in relation to etiquette. "Love doth not behave itself unseemly." Politeness has been defined as love in trifles. Courtesy is said to be love in little things. And the one secret of politeness is to love. Love cannot behave itself unseemly. You can put the most untutored person into the highest society, and if they have a reservoir of love in their heart, they will not behave themselves unseemly. They simply cannot do it. Carlyle said of Robert Burns that there was no truer gentleman in Europe than the ploughman-poet. It was because he loved everything--the mouse, and the daisy, and all the things, great and small, that God had made. So with this simple passport he could mingle with any society, and enter courts and palaces from his little cottage on the banks of the Ayr. You know the meaning of the word "gentleman." It means a gentle man--a man who does things gently, with love. And that is the whole art and mystery of it. The gentleman cannot in the nature of things do an ungentle, an ungentlemanly thing. The un-gentle soul, the inconsiderate, unsympathetic nature cannot do anything else. "Love doth not behave itself unseemly."

Unselfishness. "Love seeketh not her own." Observe: Seeketh not even that which is her own. In Britain the Englishman is devoted, and rightly, to his rights. But there come times when a man may exercise even the higher right of giving up his rights. Yet Paul does not summon us to give up our rights. Love strikes much deeper. It would have us not seek them at all, ignore them, eliminate the personal element altogether from our calculations. It is not hard to give up our rights. They are often external. The difficult thing is to give up ourselves. The more difficult thing still is not to seek things for ourselves at all. After we have sought them, bought them, won them, deserved them, we have taken the cream off them for ourselves already. Little cross then, perhaps, to give them up. But not to seek them, to look every man not on his own things, but on the things of others--id opus est. "Seekest thou great things for thyself? "said the prophet; "seek them not." Why? Because there is no greatness in things. Things cannot be great. The only greatness is unselfish love. Even self-denial in itself is nothing, is almost a mistake. Only a great purpose or a mightier love can justify the waste. It is more difficult, I have said, not to seek our own at all, than, having sought it, to give it up. I must take that back. It is only true of a partly selfish heart. Nothing is a hardship to Love, and nothing is hard. I believe that Christ's yoke is easy. Christ's "yoke" is just His way of taking life. And I believe it is an easier way than any other. I believe it is a happier way than any other. The most obvious lesson in Christ's teaching is that there is no happiness in having and getting anything, but only in giving. I repeat, there is no happiness in having or in getting, but only in giving. And half the world is on the wrong scent in the pursuit of happiness. They think it consists in having and getting, and in being served by others. It consists in giving, and in serving others. He that would be great among you, said Christ, let him serve. He that would be happy, let him remember that there is but one way--it is more blessed, it is more happy, to give than to receive.

The next ingredient is a very remarkable one: Good Temper. "Love is not easily provoked." Nothing could be more striking than to find this here. We are inclined to look upon bad temper as a very harmless weakness. We speak of it as a mere infirmity of nature, a family failing, a matter of temperament, not a thing to take into very serious account in estimating a man's character. And yet here, right in the heart of this analysis of love, it finds a place; and the Bible again and again returns to condemn it as one of the most destructive elements in human nature.

The peculiarity of ill temper is that it is the vice of the virtuous. It is often the one blot on an otherwise noble character. You know men who are all but perfect, and women who would be entirely perfect, but for an easily ruffled, quick-tempered, or "touchy" disposition. This compatibility of ill temper with high moral character is one of the strangest and saddest problems of ethics. The truth is there are two great classes of sins--sins of the Body, and sins of the Disposition. The Prodigal Son may be taken as a type of the first, the Elder Brother of the second. Now society has no doubt whatever as to which of these is the worse. Its brand falls, without a challenge, upon the Prodigal. But are we right? We have no balance to weigh one another's sins, and coarser and finer are but human words; but faults in the higher nature may be less venial than those in the lower, and to the eye of Him who is Love, a sin against Love may seem a hundred times more base. No form of vice, not worldliness, not greed of gold, not drunkenness itself, does more to un-Christianise society than evil temper. For embittering life, for breaking up communities, for destroying the most sacred relationships, for devastating homes, for withering up men and women, for taking the bloom off childhood; in short, for sheer gratuitous misery-producing power, this influence stands alone. Look at the Elder Brother, moral, hard-working, patient, dutiful--let him get all credit for his virtues--look at this man, this baby, sulking outside his own father's door. "He was angry," we read, "and would not go in." Look at the effect upon the father, upon the servants, upon the happiness of the guests. Judge of the effect upon the Prodigal--and how many prodigals are kept out of the Kingdom of God by the unlovely characters of those who profess to be inside? Analyse, as a study in Temper, the thunder-cloud itself as it gathers upon the Elder Brother's brow. What is it made of? Jealousy, anger, pride, uncharity, cruelty, self-righteousness, touchiness, doggedness, sullenness--these are the ingredients of this dark and loveless soul. In varying proportions, also, these are the ingredients of all ill temper. Judge if such sins of the disposition are not worse to live in, and for others to live with, than sins of the body. Did Christ indeed not answer the question Himself when He said, "I say unto you, that the publicans and the harlots go into the Kingdom of Heaven before you." There is really no place in Heaven for a disposition like this. A man with such a mood could only make Heaven miserable for all the people in it. Except, therefore, such a man be born again, he cannot, he simply cannot, enter the Kingdom of Heaven. For it is perfectly certain-- and you will not misunderstand me--that to enter Heaven a man must take it with him.

You will see then why Temper is significant. It is not in what it is alone, but in what it reveals. This is why I take the liberty now of speaking of it with such unusual plainness. It is a test for love, a symptom, a revelation of an unloving nature at bottom. It is the intermittent fever which bespeaks unintermittent disease within; the occasional bubble escaping to the surface which betrays some rottenness underneath; a sample of the most hidden products of the soul dropped involuntarily when off one's guard; in a word, the lightning form of a hundred hideous and un-Christian sins. For a want of patience, a want of kindness, a want of generosity, a want of courtesy, a want of unselfishness, are all instantaneously symbolised in one flash of Temper.

Hence it is not enough to deal with the temper. We must go to the source, and change the inmost nature, and the angry humours will die away of themselves. Souls are made sweet not by taking the acid fluids out, but by putting something in--a great Love, a new Spirit, the Spirit of Christ. Christ, the Spirit of Christ, interpenetrating ours, sweetens, purifies, transforms all. This only can eradicate what is wrong, work a chemical change, renovate and regenerate, and rehabilitate the inner man. Will-power does not change men. Time does not change men. Christ does. Therefore "Let that mind be in you which was also in Christ Jesus." Some of us have not much time to lose. Remember, once more, that this is a matter of life or death. I cannot help speaking urgently, for myself, for yourselves. "Whoso shall offend one of these little ones, which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." That is to say, it is the deliberate verdict of the Lord Jesus that it is better not to live than not to love. It is better not to live than not to love.

Guilelessness and Sincerity may be dismissed almost with a word. Guilelessness is the grace for suspicious people. And the possession of it is the great secret of personal influence. You will find, if you think for a moment, that the people who influence you are people who believe in you. In an atmosphere of suspicion men shrivel up; but in that atmosphere they expand, and find encouragement and educative fellowship. It is a wonderful thing that here and there in this hard, uncharitable world there should still be left a few rare souls who think no evil. This is the great unworldliness. Love "thinketh no evil," imputes no motive, sees the bright side, puts the best construction on every action. What a delightful state of mind to live in! What a stimulus and benediction even to meet with it for a day! To be trusted is to be saved. And if we try to influence or elevate others, we shall soon see that success is in proportion to their belief of our belief in them. For the respect of another is the first restoration of the self-respect a man has lost; our ideal of what he is becomes to him the hope and pattern of what he may become.

"Love rejoiceth not in iniquity, but rejoiceth in the truth." I have called this Sincerity from the words rendered in the Authorised Version by "rejoiceth in the truth." And, certainly, were this the real translation, nothing could be more just. For he who loves will love Truth not less than men. He will rejoice in the Truth--rejoice not in what he has been taught to believe; not in this Church's doctrine or in that; not in this ism or in that ism; but "in the Truth." He will accept only what is real; he will strive to get at facts; he will search for Truth with a humble and unbiased mind, and cherish whatever he finds at any sacrifice. But the more literal translation of the Revised Version calls for just such a sacrifice for truth's sake here. For what Paul really meant is, as we there read, "Rejoiceth not in unrighteousness, but rejoiceth with the truth," a quality which probably no one English word--and certainly not Sincerity--adequately defines. It includes, perhaps more strictly, the self-restraint which refuses to make capital out of others' faults; the charity which delights not in exposing the weakness of others, but "covereth all things"; the sincerity of purpose which endeavours to see things as they are, and rejoices to find them better than suspicion feared or calumny denounced.

So much for the analysis of Love. Now the business of our lives is to have these things fitted into our characters. That is the supreme work to which we need to address ourselves in this world, to learn Love. Is life not full of opportunities for learning Love? Every man and woman every day has a thousand of them. The world is not a play-ground; it is a schoolroom. Life is not a holiday, but an education. And the one eternal lesson for us all is how better we can love What makes a man a good cricketer? Practice. What makes a man a good artist, a good sculptor, a good musician? Practice. What makes a man a good linguist, a good stenographer? Practice. What makes a man a good man? Practice. Nothing else. There is nothing capricious about religion. We do not get the soul in different ways, under different laws, from those in which we get the body and the mind. If a man does not exercise his arm he develops no biceps muscle; and if a man does not exercise his soul, he acquires no muscle in his soul, no strength of character, no vigour of moral fibre, nor beauty of spiritual growth. Love is not a thing of enthusiastic emotion. It is a rich, strong, manly, vigorous expression of the whole round Christian character--the Christlike nature in its fullest development. And the constituents of this great character are only to be built up by ceaseless practice.

What was Christ doing in the carpenter's shop? Practising. Though perfect, we read that He learned obedience, He increased in wisdom and in favour with God and man. Do not quarrel therefore with your lot in life. Do not complain of its never-ceasing cares, its petty environment, the vexations you have to stand, the small and sordid souls you have to live and work with. Above all, do not resent temptation; do not be perplexed because it seems to thicken round you more and more, and ceases neither for effort nor for agony nor prayer. That is the practice which God appoints you; and it is having its work in making you patient, and humble, and generous, and unselfish, and kind, and courteous. Do not grudge the hand that is moulding the still too shapeless image within you. It is growing more beautiful though you see it not, and every touch of temptation may add to its perfection. Therefore keep in the midst of life. Do not isolate yourself. Be among men, and among things, and among troubles, and difficulties, and obstacles. You remember Goethe's words: Es bildet ein Talent sich in der Stille, Doch ein Character in dem Strom der Welt. "Talent develops itself in solitude; character in the stream of life." Talent develops itself in solitude--the talent of prayer, of faith, of meditation, of seeing the unseen; Character grows in the stream of the world's life. That chiefly is where men are to learn love.

How? Now, how? To make it easier, I have named a few of the elements of love. But these are only elements. Love itself can never be defined. Light is a something more than the sum of its ingredients--a glowing, dazzling, tremulous ether. And love is something more than all its elements-- a palpitating, quivering, sensitive, living thing. By synthesis of all the colours, men can make whiteness, they cannot make light. By synthesis of all the virtues, men can make virtue, they cannot make love. How then are we to have this transcendent living whole conveyed into our souls? We brace our wills to secure it. We try to copy those who have it. We lay down rules about it. We watch. We pray. But these things alone will not bring Love into our nature. Love is an effect. And only as we fulfil the right condition can we have the effect produced. Shall I tell you what the cause is?

If you turn to the Revised Version of the First Epistle of John you will find these words: "We love, because He first loved us." "We love," not "We love Him" That is the way the old Version has it, and it is quite wrong. "We love--because He first loved us." Look at that word "because." It is the cause of which I have spoken. "Because He first loved us," the effect follows that we love, we love Him, we love all men. We cannot help it. Because He loved us, we love, we love everybody. Our heart is slowly changed. Contemplate the love of Christ, and you will love. Stand before that mirror, reflect Christ's character, and you will be changed into the same image from tenderness to tenderness. There is no other way. You cannot love to order. You can only look at the lovely object, and fall in love with it, and grow into likeness to it And so look at this Perfect Character, this Perfect Life. Look at the great Sacrifice as He laid down Himself, all through life, and upon the Cross of Calvary; and you must love Him. And loving Him, you must become like Him. Love begets love. It is a process of induction. Put a piece of iron in the presence of a magnetised body, and that piece of iron for a time becomes magnetised. It is charged with an attractive force in the mere presence of the original force, and as long as you leave the two side by side, they are both magnets alike. Remain side by side with Him who loved us, and gave Himself for us, and you too will become a centre of power, a permanently attractive force; and like Him you will draw all men unto you, like Him you will be drawn unto all men. That is the inevitable effect of Love. Any man who fulfils that cause must have that effect produced in him. Try to give up the idea that religion comes to us by chance, or by mystery, or by caprice. It comes to us by natural law, or by supernatural law, for all law is Divine. Edward Irving went to see a dying boy once, and when he entered the room he just put his hand on the sufferer's head, and said, "My boy, God loves you," and went away. And the boy started from his bed, and called out to the people in the house, "God loves me! God loves me!" It changed that boy. The sense that God loved him overpowered him, melted him down, and began the creating of a new heart in him. And that is how the love of God melts down the unlovely heart in man, and begets in him the new creature, who is patient and humble and gentle and unselfish. And there is no other way to get it. There is no mystery about it We love others, we love everybody, we love our enemies, because He first loved us.

THE DEFENCE

Now I have a closing sentence or two to add about Paul's reason for singling out love as the supreme possession. It is a very remarkable reason. In a single word it is this: it lasts. "Love," urges Paul, "never faileth." Then he begins again one of his marvellous lists of the great things of the day, and exposes them one by one. He runs over the things that men thought were going to last, and shows that they are all fleeting, temporary, passing away.

"Whether there be prophecies, they shall fail" It was the mother's ambition for her boy in those days that he should become a prophet. For hundreds of years God had never spoken by means of any prophet, and at that time the prophet was greater than the king. Men waited wistfully for another messenger to come, and hung upon his lips when he appeared as upon the very voice of God. Paul says, "Whether there be prophecies, they shall fail" This Book is full of prophecies. One by one they have "failed"; that is, having been fulfilled their work is finished; they have nothing more to do now in the world except to feed a devout man's faith.

Then Paul talks about tongues. That was another thing that was greatly coveted. "Whether there be tongues, they shall cease." As we all know, many, many centuries have passed since tongues have been known in this world. They have ceased. Take it in any sense you like. Take it, for illustration merely, as languages in general--a sense which was not in Paul's mind at all, and which though it cannot give us the specific lesson will point the general truth. Consider the words in which these chapters were written--Greek. It has gone. Take the Latin--the other great tongue of those days. It ceased long ago. Look at the Indian language. It is ceasing. The language of Wales, of Ireland, of the Scottish Highlands is dying before our eyes. The most popular book in the English tongue at the present time, except the Bible, is one of Dickens's works, his Pickwick Papers. It is largely written in the language of London streetlife; and experts assure us that in fifty years it will be unintelligible to the average English reader.

Then Paul goes farther, and with even greater boldness adds, "Whether there be knowledge, it shall vanish away." The wisdom of the ancients, where is it? It is wholly gone. A schoolboy to-day knows more than Sir Isaac Newton knew. His knowledge has vanished away. You put yesterday's newspaper in the fire. Its knowledge has vanished away. You buy the old editions of the great encyclopaedias for a few pence. Their knowledge has vanished away. Look how the coach has been superseded by the use of steam. Look how electricity has superseded that, and swept a hundred almost new inventions into oblivion. One of the greatest living authorities, Sir William Thomson, said the other day, "The steam-engine is passing away." "Whether there be knowledge, it shall vanish away." At every workshop you will see, in the back yard, a heap of old iron, a few wheels, a few levers, a few cranks, broken and eaten with rust. Twenty years ago that was the pride of the city Men flocked in from the country to see the great invention; now it is superseded, its day is done. And all the boasted science and philosophy of this day will soon be old. But yesterday, in the University of Edinburgh, the greatest figure in the faculty was Sir James Simpson, the discoverer of chloroform. The other day his successor and nephew, Professor Simpson, was asked by the librarian of the University to go to the library and pick out the books on his subject that were no longer needed. And his reply to the librarian was this: "Take every text-book that is more than ten years old, and put it down in the cellar."Sir James Simpson was a great authority only a few years ago: men came from all parts of the earth to consult him; and almost the whole teaching of that time is consigned by the science of to-day to oblivion. And in every branch of science it is the same. "Now we know in part. We see through a glass darkly."

Can you tell me anything that is going to last? Many things Paul did not condescend to name. He did not mention money, fortune, fame; but he picked out the great things of his time, the things the best men thought had something in them, and brushed them peremptorily aside. Paul had no charge against these things in themselves. All he said about them was that they would not last They were great things, but not supreme things. There were things beyond them. What we are stretches past what we do, beyond what we possess. Many things that men denounce as sins are not sins; but they are temporary. And that is a favourite argument of the New Testament. John says of the world, not that it is wrong, but simply that it "passeth away." There is a great deal in the world that is delightful and beautiful; there is a great deal in it that is great and engrossing; but it will not last. All that is in the world, the lust of the eye, the lust of the flesh, and the pride of life, are but for a little while. Love not the world therefore. Nothing that it contains is worth the life and consecration of an immortal soul. The immortal soul must give itself to something that is immortal. And the only immortal things are these: "Now abideth faith, hope, love, but the greatest of these is love."

Some think the time may come when two of these three things will also pass away --faith into sight, hope into fruition. Paul does not say so. We know but little now about the conditions of the life that is to come. But what is certain is that Love must last. God, the Eternal God, is Love. Covet therefore that everlasting gift, that one thing which it is certain is going to stand, that one coinage which will be current in the Universe when all the other coinages of all the nations of the world shall be useless and unhonoured. You will give yourselves to many things, give yourselves first to Love. Hold things in their proportion. Hold things in their proportion. Let at least the first great object of our lives be to achieve the character defended in these words, the character,--and it is the character of Christ--which is built around Love.

I have said this thing is eternal. Did you ever notice how continually John associates love and faith with eternal life? I was not told when I was a boy that "God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should have everlasting life." What I was told, I remember, was, that God so loved the world that, if I trusted in Him, I was to have a thing called peace, or I was to have rest, or I was to have joy, or I was to have safety. But I had to find out for myself that whosoever trusteth in Him--that is, whosoever loveth Him, for trust is only the avenue to Love--hath everlasting life The Gospel offers a man life. Never offer men a thimbleful of Gospel. Do not offer them merely joy, or merely peace, or merely rest, or merely safety; tell them how Christ came to give men a more abundant life than they have, a life abundant in love, and therefore abundant in salvation for themselves, and large in enterprise for the alleviation and redemption of the world. Then only can the Gospel take hold of the whole of a man, body, soul, and spirit, and give to each part of his nature its exercise and reward. Many of the current Gospels are addressed only to a part of man's nature. They offer peace, not life; faith, not Love; justification, not regeneration. And men slip back again from such religion because it has never really held them. Their nature was not all in it. It offered no deeper and gladder life-current than the life that was lived before. Surely it stands to reason that only a fuller love can compete with the love of the world.

To love abundantly is to live abundantly, and to love for ever is to live for ever. Hence, eternal life is inextricably bound up with love We want to live for ever for the same reason that we want to live tomorrow. Why do you want to live tomorrow? It is because there is some one who loves you, and whom you want to see tomorrow, and be with, and love back. There is no other reason why we should live on than that we love and are beloved. It is when a man has no one to love him that he commits suicide. So long as he has friends, those who love him and whom he loves, he will live; because to live is to love. Be it but the love of a dog, it will keep him in life; but let that go and he has no contact with life, no reason to live. The "energy of life" has failed. Eternal life also is to know God, and God is love. This is Christ's own definition. Ponder it. "This is life eternal, that they might know Thee the only true God, and Jesus Christ whom Thou hast sent." Love must be eternal. It is what God is. On the last analysis, then, love is life. Love never faileth, and life never faileth, so long as there is love. That is the philosophy of what Paul is showing us; the reason why in the nature of things Love should be the supreme thing--because it is going to last; because in the nature of things it is an Eternal Life. That Life is a thing that we are living now, not that we get when we die; that we shall have a poor chance of getting when we die unless we are living now. No worse fate can befall a man in this world than to live and grow old alone, unloving, and unloved. To be lost is to live in an unregenerate condition, loveless and unloved; and to be saved is to love; and he that dwelleth in love dwelleth already in God. For God is love.

Now I have all but finished. How many of you will join me in reading this chapter once a week for the next three months? A man did that once and it changed his whole life. Will you do it? It is for the greatest thing in the world. You might begin by reading it every day, especially the verses which describe the perfect character. "Love suffereth long, and is kind; love envieth not; love vaunteth not itself." Get these ingredients into your life. Then everything that you do is eternal. It is worth doing. It is worth giving time to. No man can become a saint in his sleep; and to fulfil the condition required demands a certain amount of prayer and meditation and time, just as improvement in any direction, bodily or mental, requires preparation and care. Address yourselves to that one thing; at any cost have this transcendent character exchanged for yours. You will find as you look back upon your life that the moments that stand out, the moments when you have really lived, are the moments when you have done things in a spirit of love. As memory scans the past, above and beyond all the transitory pleasures of life, there leap forward those supreme hours when you have been enabled to do unnoticed kindnesses to those round about you, things too trifling to speak about, but which you feel have entered into your eternal life. I have seen almost all the beautiful things God has made; I have enjoyed almost every pleasure that He has planned for man; and yet as I look back I see standing out above all the life that has gone four or five short experiences when the love of God reflected itself in some poor imitation, some small act of love of mine, and these seem to be the things which alone of all one's life abide. Everything else in all our lives is transitory. Every other good is visionary. But the acts of love which no man knows about, or can ever know about--they never fail.

In the Book of Matthew, where the Judgment Day is depicted for us in the imagery of One seated upon a throne and dividing the sheep from the goats, the test of a man then is not, "How have I believed?" but "How have I loved?" The test of religion, the final test of religion, is not religiousness, but Love. I say the final test of religion at that great Day is not religiousness, but Love; not what I have done, not what I have believed, not what I have achieved, but how I have discharged the common charities of life. Sins of commission in that awful indictment are not even referred to. By what we have not done, by sins of omission, we are judged. It could not be otherwise. For the withholding of love is the negation of the spirit of Christ, the proof that we never knew Him, that for us He lived in vain. It means that He suggested nothing in all our thoughts, that He inspired nothing in all our lives, that we were not once near enough to Him to be seized with the spell of His compassion for the world. It means that:--

"I lived for myself, I thought for myself,

For myself, and none beside--

Just as if Jesus had never lived,

As if He had never died."

It is the Son of Man before whom the nations of the world shall be gathered. It is in the presence of Humanity that we shall be charged. And the spectacle itself, the mere sight of it, will silently judge each one. Those will be there whom we have met and helped: or there, the unpitied multitude whom we neglected or despised. No other Witness need be summoned. No other charge than lovelessness shall be preferred. Be not deceived. The words which all of us shall one Day hear, sound not of theology but of life, not of churches and saints but of the hungry and the poor, not of creeds and doctrines but of shelter and clothing, not of Bibles and prayer-books but of cups of cold water in the name of Christ. Thank God the Christianity of to-day is coming nearer the world's need. Live to help that on. Thank God men know better, by a hairsbreadth, what religion is, what God is, who Christ is, where Christ is. Who is Christ? He who fed the hungry, clothed the naked, visited the sick. And where is Christ? Where?--whoso shall receive a little child in My name receiveth Me. And who are Christ's? Every one that loveth is born of God.

[1] Independent Chronicle (Boston), November 2, 1780, last page; see also Abram English Brown, John Hancock, His Book (Boston: Lee and Shepard, 1898), p. 269
[2] Drummond, Henry "The Greatest Thing In The World," Cornerstone Books, 1880, http://henrydrummond.wwwhubs.com/greatest.htm

God Will Deliver You From Every Evil

Pastor Ray Barnett — Tue, 01 Dec 2026 00:00:00 -0700

INTERESTING FACTS : John Dickinson, SIGNER OF THE CONSTITUTION; GOVERNOR OF PENNSYLVANIA; GOVERNOR OF DELAWARE; GENERAL IN THE AMERICAN REVOLUTION

"[Governments] could not give the rights essential to happiness... We claim them from a higher source: from the King of kings, and Lord of all the earth."[1]

Daily Reading : 1 CORINTHIANS 9 - 11

TEXT : 1 Corinthians 10:1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 10:2 And were all baptized unto Moses in the cloud and in the sea; 10:3 And did all eat the same spiritual meat; 10:4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 10:5 But with many of them God was not well pleased: for they were overthrown in the wilderness. 10:6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 10:7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 10:8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 10:9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10:10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 10:11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 10:12 Wherefore let him that thinketh he standeth take heed lest he fall. 10:13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it

THEME : GOD OUR HELPER

1 Corinthians 9

St. Paul vindicates his apostleship, and shows that he has equal rights and privileges with Peter and the brethren of our Lord; and that he is not bound, while doing the work of an apostle, to labor with his hands for his own support, 1Co_9:1-6. He who labors should live by the fruit of his own industry, 1Co_9:7. For the law will not allow even the ox to be muzzled which treads out the corn, 1Co_9:8-10. Those who minister in spiritual things have a right to a secular support for their work, 1Co_9:11-14. He shows the disinterested manner in which he has preached the Gospel, 1Co_9:15-18. Now he accommodated himself to the prejudices of men, in order to bring about their salvation, 1Co_9:19-23. The way to heaven compared to a race, 1Co_9:24. The qualifications of those who may expect success in the games celebrated at Corinth, and what that success implies, 1Co_9:25. The apostle applies these things spiritually to himself; and states the necessity of keeping his body in subjection, lest, after having proclaimed salvation to others, he should become a castaway, 1Co_9:26, 1Co_9:27. (Adam Clarke)[2]

1 Corinthians 10

Peculiar circumstances in the Jewish history were typical of the greatest mysteries of the Gospel; particularly their passing through the Red Sea, and being overshadowed with the miraculous cloud, 1Co_10:1, 1Co_10:2. The manna with which they were fed, 1Co_10:3. And rock out of which they drank, 1Co_10:4. The punishments inflicted on them for their disobedience are warnings to us, 1Co_10:5. We should not lust as they did, 1Co_10:6. Nor commit idolatry, 1Co_10:7. Nor fornication as they did; in consequence of which twenty-three thousand of them were destroyed, 1Co_10:8. Nor tempt Christ as they did, 1Co_10:9. Nor murmur, 1Co_10:10. All these transgressions and their punishments are recorded as warnings to us, that we may not fall away from the grace of God, 1Co_10:11, 1Co_10:12. God never suffers any to be tempted above their strength, 1Co_10:13. Idolatry must be detested, 1Co_10:14. And the sacrament of the Lord's Supper properly considered and taken, that God may not be provoked to punish us, 1Co_10:15-22. There are some things which may be legally done which are not expedient; and we should endeavor so to act as to edify each other, 1Co_10:23, 1Co_10:24. The question concerning eating things offered to idols considered, and finally settled, 1Co_10:25-30. We should do all things to the glory of God, avoid whatsoever might be the means of stumbling another, and seek the profit of others in spiritual matters rather than our own gratification, 1Co_10:31-33. (Adam Clarke) [3]

1 Corinthians 11

The apostle reprehends the Corinthians for several irregularities in their manner of conducting public worship; the men praying or prophesying with their heads covered, and the women with their heads uncovered, contrary to custom, propriety, and decency, 1Co_11:1-6. Reasons why they should act differently, 1Co_11:7-16. They are also reproved for their divisions and heresies, 1Co_11:17-19. And for the irregular manner in which they celebrated the Lord's Supper, 1Co_11:20-22. The proper manner of celebrating this holy rite laid down by the apostle, 1Co_11:23-26. Directions for a profitable receiving of the Lord's Supper, and avoiding the dangerous consequences of communicating unworthily, 1Co_11:27-34. (Adam Clarke)[3]

TRUTH FOR TODAY : "GOD WILL DELIVER YOU FROM EVERY EVIL."

Among the many reasons the Bible was written, learning from the sins and mistakes of others is one of them. It is for your benefit God has included the sinful and disobedient behavior of his people in the publication of his Book. As our text says - "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." This is indeed a word of comfort and encouragement. To know that whatever you are going through is "normal," or "average," should help you to rest in Christ trust him for your deliverance.

The Apostle Paul in 1st Corinthians chapter 10 explains what happened to ancient Israel when they went against God in their journeying in the wilderness of Sinai. They murmured and complained. They committed sexual acts that are not permissible. They complained against Moses. They resisted the priesthood of Aaron. They set up an idol, and the list goes on. The point (for you) that God recorded these egregious misdeeds of the people was for an "example," ("ensample" in the King James Bible) that you should avoid at all costs. The reason, once again that God put down the bad behavior of his own people is so you will not follow the same example. If you do, you can be certain you will have the same judgment. On the other hand, God's Word includes many great examples of faith. Therefore, if you follow the great faith of the patriarchs, prophets, apostles, and of course - the Lord Jesus Christ, you will likewise have the same rewards.

This is the purpose of the Bible. It is not to present academic considerations or theoretical spirituality. The Bible is a law Book. Its design is to teach you "how" to live - by faith and the grace of God. It was not penned merely for points of interest and discussion, to satisfy intellectual curiosity and provide entertainment. Unfortunately, far too many Christians and preachers as well, speak of the Bible as though it were written as a mere philosophy whose truths are either negotiable or under scrutiny. Some Christian teachers, preachers, and theologians as well, treat the Bible as a unique belvedere, where they themselves can gaze and point out the Bible's interesting and unique view to others. The Greek men, who sat in the Areopagus on Mars hill in Athens during the days of the Apostle Paul, loved to discuss philosophy and every new and stimulating ideology. However, they had great difficulty with the Apostle Paul as he expounded on "the unknown God." The Christ of the Apostle Paul required obedience, a change of thinking and behaving.

Once again, the judgment of God on the people of Israel is an example for you not to follow. However, the Holy Spirit through the Apostle Paul includes in the text something important, as well as encouraging. He states there is no temptation (trial, affliction, testing, stressors etc. and so forth) that you are going through that is not a common experience for others as well. This alone is a mental comfort. It lets you know your situation is not unique in history. In fact, most of what you go through - thousands, if not millions of other Christians are also struggling with. You should find this to be a relief because it means that you are not alone. There are others just like you. Further, if they can make it through - as God has promised, you will make it also.

The Apostle Paul emphatically announces that "God is faithful." This means that he will always see you through. Admittedly, at times it does not seem that God is near or that you are going to make it through your present distress. However, subjective feelings and thoughts are not necessarily objective facts. That is to say, because you think or feel something does not mean that it is true. God cannot lie. If he says he will not permit you to be tempted or tested beyond your ability to endure or overcome, then it is a fact. Whether you feel it or not, whether at the moment you believe it or not, does not change the truth of God's Word. God will always see you "through" your trial. This means, you'll come out at the other end of the trial stronger and safe. He will not allow you to perish or be destroyed.

Remember, the gift of eternal life is quality of life not just endless life. The life of God cannot be destroyed. This is what Jesus meant when he said in John chapter 10, that - "whosoever liveth and believeth in me shall never die." Everlasting life is just that -endless, indestructible. Therefore, whatever your circumstance or trial may be, because you have the life of Christ, the life of God, you will always triumph.

Therefore, take heart. You are going to make it. No doubt, there will be more than a few dents in your shield of faith, but you will make it. Set your mind today on believing this truth - "God is faithful, who will not suffer you to be tempted above that ye are able." Say to yourself today - "I can do all things through Christ which strengtheneth with me." Men can lie. God cannot lie. He has said he will keep you and preserve you so that you will be able to bear your present trial and escape it. Thus, God will deliver you from every evil!

[1] John Dickinson, The Political Writings of John Dickinson (Wilmington: Bonsal and Niles, 1801), Vol. I, pp. 111-112.
[2] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.
[3] Ibid
[4] Ibid

Applying Church Discipline At Times Is Necessary

Pastor Ray Barnett — Mon, 30 Nov 2026 00:00:00 -0700

INTERESTING FACTS : John Dickinson, SIGNER OF THE CONSTITUTION; GOVERNOR OF PENNSYLVANIA; GOVERNOR OF DELAWARE; GENERAL IN THE AMERICAN REVOLUTION

Daily Reading : 1 Corinthians 5 - 8

TEXT : 1Co 5:1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. 1Co 5:2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. 1Co 5:3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 1Co 5:4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 1Co 5:5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 1Co 5:6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 1Co 5:7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 1Co 5:8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

THEME : CHURCH DISCIPLINE

1 Corinthians 5

Account of the incestuous person, or of him who had married his father's wife, 1Co_5:1. The Apostle reproves the Corinthians for their carelessness in this matter, and orders them to excommunicate the transgressor, 1Co_5:2-5. They are reprehended for their glorying, while such scandals were among them, 1Co_5:6. They must purge out the old leaven, that they may properly celebrate the Christian passover, 1Co_5:7-9. They must not associate with any who, professing the Christian religion, were guilty of any scandalous vice, and must put away from them every evil person, 1Co_5:10-13. (Adam Clarke)[2]

1 Corinthians 6

The Corinthians are reproved for their litigious disposition; brother going to law with brother, and that before the heathen, 1Co_6:1-6. They should suffer wrong rather than do any, 1Co_6:7, 1Co_6:8. No unrighteous person can enter into the glory of God, 1Co_6:9, 1Co_6:10. Some of the Corinthians had been grievous sinners, but God had saved them, 1Co_6:11. Many things may be lawful which are not at all times expedient, 1Co_6:12. Meats are for the belly, and the belly for meats; but the body is not for uncleanness, 1Co_6:13. Christ's resurrection a pledge of ours, 1Co_6:14. The bodies of Christians are members of Christ, and must not be defiled, 1Co_6:15-17. He that commits fornication sins against his own body, 1Co_6:18. Strong dissuasives from it, 1Co_6:19, 1Co_6:20. (Adam Clarke)[3]

1 Corinthians 7

A solution of several difficult cases concerning marriage and married persons, 1Co_7:1-6. God has given every man his proper gift, 1Co_7:7. Directions to the unmarried and widows, 1Co_7:8, 1Co_7:9. Directions to the married, 1Co_7:10, 1Co_7:11. Directions to men married to heathen women, and to women married to heathen men, 1Co_7:12-16. Every man should abide in his vocation, 1Co_7:17-24. Directions concerning virgins, and single persons in general, 1Co_7:25-28. How all should behave themselves in the things of this life, in reference to eternity, 1Co_7:29-31. The trials of the married state, 1Co_7:32-35. Directions concerning the state of virginity or celibacy, 1Co_7:36-38. How the wife is bound to her husband during his life, and her liberty to marry another after his death, 1Co_7:39, 1Co_7:40. (Adam Clarke)[3]

1 Corinthians 8

The question of the Corinthians concerning meats offered to idols, and the Apostle's preface to his instructions on that head, 1Co_8:1-3. The nature of idolatry, 1Co_8:4, 1Co_8:5. Of genuine worship, 1Co_8:6. Some ate of the animals that had been offered to idols knowingly, and so defiled their conscience, 1Co_8:7. Neither eating nor abstinence in themselves recommend us to God, 1Co_8:8. But no man should use his Christian liberty so as to put a stumbling block before a brother, 1Co_8:9, 1Co_8:10. If he act otherwise, he may be the means of a brother's destruction, 1Co_8:11. Those who act so as to wound the tender conscience of a brother, sin against Christ, 1Co_8:12. The Apostle's resolution on this head, 1Co_8:13. (Adam Clarke)[3]

TRUTH FOR TODAY : "Applying Church Discipline At Times Is Necessary."

The application of Church discipline is not a decision that is made lightly. Further, it is reserved for the more protracted and severe cases of disobedience to the Word of God. That is, disciplining a member of the body of Christ is a serious matter. Once again, it is reserved for only the most egregious incidents of misbehavior.

In our text of 1 Corinthians 5, a member of the Corinthian Church had taken his father's wife (his step-mother) and had sexual relations with her. For whatever reason, the Church overlooked the sin. Moreover, the Corinthian Church went on "rejoicing," even though their behavior - overall, was chaotic, confused, and out of order. Perhaps some in the Church did not even take notice of this man's sexual sin. Yet, the Apostle Paul indicates they knew about it, but did not address it. At least the leaders or Elders did not. For this reason, he writes to them in chapter 5 instructing them what to do in this case.

The Apostle Paul tells them the man must "be taken away from among you." This means, he was not permitted to gather with the body of Christ whenever it came together. He was to be treated as though he did not belong to the Church of Jesus Christ of all. However, the Apostle Paul also makes clear that this man is still a member of the body of Christ. He was simply to be taken away from their presence, to let Satan have his way with him for a season that his flesh might be "destroyed." The Greek word for "destroyed," means death in some instances. Here, it means "ruined." The inference is that this man's flesh was to be stricken with some type of infirmity or acute disability that would take away his desire for illicit sexuality. In so doing, he would be "saved," in the day of our LORD Jesus Christ.

The reasoning behind this judgment may escape the mind of the modern Christian. If it does, it is it because the meaning of being "born again," is not clearly understood in this generation. The entire plan of God as you see in the life of the LORD Jesus Christ and the teachings of his Apostles is one of living in the "inner man." The inner man is the spirit and soul that lives inside your body. Simply put, it is you. Man, made in the image of God, is comprised of spirit, soul, and body. Of course, the body, or the "outer man," is what the Bible also calls "the flesh." The flesh or body of man is important to the Christian since it is the "temple" of God's Holy Spirit. For this reason, the body or flesh plays an important role in the life of a Christian. Again, the body or flesh is the temple where God now dwells. The body or flesh is to the New Testament what the physical temple was to Israel in the Old Testament - the seat of God's dwelling.

Therefore, with this in mind you gain a better understanding of why this judgment was placed on this particular Christian. It is because his body, like yours, is the place where God dwells. When you were born again, God took up his dwelling inside you. This is both a remarkable honor and a great responsibility. On the one hand, the presence of God inside you inspires admiration. On the other hand, it places you under an obligation to behave in a manner consistent with the nature of the one true God. This includes holiness and love. For this reason, the Apostle Paul would go on to write all of the "high calling of God in Christ Jesus." Since God dwells inside the true Christian (believer), the type of life you lead is vastly different from those who do not profess to be Christians, or do not believe on the LORD Jesus Christ.

There is something else to consider as well. As mentioned in Romans, the value of the group (Church) is greater than the value of one individual. For instance, in a military operation - a battle in which soldiers in a unit are engaged in exchanging fire, if a soldier goes down, the unit must continue to fight. Obviously, the life of the soldier is important. However, if members of the unit stop to help their wounded comrade, they may jeopardize all of the lives in the unit. All armies have corpsman whose responsibility it is to take care of the wounded and dying. The soldier's responsibility when actively engaged in is to keep on fighting. Therefore, you have an example of the value of the group (in this case a military unit) being superior to the value of one individual.

Thus, it is in the Church. One man or woman is of less importance than the aggregate number in the local Church. In other words, the group (Church) must take precedence over one individual. Again, as in the illustration of a military unit under fire, it is not to say one person's life is not important. It is just that paying inordinate attention to one person - even though they are of great value to God, is less than the need to focus on the total number of people. Simply put, the group (any group) and its standards, principles, and rules are higher in value.

In the case of the man in the Corinthian Church, it was necessary to put him out of the congregation since his sin was such that it would infect the entire body of Christ. His misdeeds would eventually jeopardize every member of the Church. The Bible in the Book of Hebrews addresses the same principle (that is, putting someone away, or disciplining a person in the Church for a season) when it speaks of the vice of bitterness. A habitually bitter person (salient word is "habitually") will eventually spread their discontent and unhappiness (not to mention anger, wrath, rancor, etc. and so forth) to the entire body of Christ. So, we see a principle in the New Testament (it was in the Old Testament as well) that is similar to the human body.

When the body is sick, it attempts to "cast out," the source of the sickness. Whether it be bacteria, virus, or any manner of illness, the body will quickly go to work to correct the problem - would ever it may be. The human body is designed by God to heal itself. The body of Christ is the same. It is designed by God to "cast out") the spiritual sickness or disease until that person is fit to return to the body having been sufficiently "cured" of the illness that plagued him or her, and would have eventually made the entire body sick.

In the 2nd Corinthians, the man who was cast out of the Corinthian Church was restored to the fellowship. He had remorse, then repentance, and with this in mind, the Apostle Paul exhorted the Corinthians to bring him back into the fellowship so that he would not be overcome with too much sorrow. Godly sorrow works repentance. However, once repentance has been accomplished, the disciplined individual should be brought back in to the body of Christ for fellowship, care, and edification. Of course, the operative word is "repentance." Without repentance, there is no cure.

The Church of Jesus Christ is to celebrate its LORD without "leaven." Leaven, or yeast as you know, is what makes bread rise. In the Old Testament leaven is symbolic of sin. This is why the nation of Israel was instructed to have unleavened bread (matzo) when celebrating the feast of Passover. It was symbolic of the atonement of the blood of the lamb that took away the judgment of God. Thus, in the New Testament, the leaven inside the Church is sinful behavior. It is to be put away by everyone who names the Name of Christ. When an individual does not put away flagrant sin, then they are to be put out of the congregation; hopefully only for the season.

Applying Church discipline sometimes is necessary. It should never be done with any sense of satisfaction, pleasure, or gratification. In addition, it is only reserved for serious breaches of the commands of the LORD. The Church, and the people who comprise it, are the salt of the earth. However, as Jesus taught, if the salt loses its flavor, and its ability to preserve, then there is nothing left to flavor or preserve whatever food stuffs it was intended to flavor or preserve. When the Church is corrupted, society follows right behind letting loose with behavior that is detrimental to everyone in the community or country. For this reason, Church discipline and maintaining the standards of the Bible - assisting they be complied with, is the need of the hour. For - "Righteousness exalteth a nation: but sin is a reproach to any people." (Prov.14:34)

[1] From the Last Will & Testament of John Dickinson, attested March 25, 1808
[2] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.
[3] Ibid
[4] Ibid
[5] Ibid

There Is Only One Church

Pastor Ray Barnett — Sun, 29 Nov 2026 00:00:00 -0700

INTERESTING FACTS : Elias Boudinot, PRESIDENT OF CONGRESS; SIGNED THE PEACE TREATY TO END THE AMERICAN REVOLUTION; FIRST ATTORNEY ADMITTED TO THE U. S. SUPREME COURT BAR; FRAMER OF THE BILL OF RIGHTS; DIRECTOR OF THE U. S. MINT

"For nearly half a century have I anxiously and critically studied that invaluable treasure [the Bible]; and I still scarcely ever take it up that I do not find something new - that I do not receive some valuable addition to my stock of knowledge or perceive some instructive fact never observed before. In short, were you to ask me to recommend the most valuable book in the world, I should fix on the Bible as the most instructive both to the wise and ignorant. Were you to ask me for one affording the most rational and pleasing entertainment to the inquiring mind, I should repeat, it is the Bible; and should you renew the inquiry for the best philosophy or the most interesting history, I should still urge you to look into your Bible. I would make it, in short, the Alpha and Omega of knowledge."[1]

Daily Reading : 1 CORINTHIANS 1 - 4

TEXT : 1Co 1:10 Now I beseech you, brethren, by the name of our LORD Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1Co 1:11 For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. 1Co 1:12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 1Co 1:13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1Co 3:3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 1Co 3:4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? 1Co 3:5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the LORD gave to every man? 1Co 3:6 I have planted, Apollos watered; but God gave the increase. 1Co 3:7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.

THEME : THE CHURCH

1 Corinthians [Adam Clarke][2]

Preface to the First Epistle to the Corinthians

Corinth, to which this and the following epistle were sent, was one of the most celebrated cities of Greece. It was situated on a gulf of the same name, and was the capital of the Peloponnesus or Achaia, and was united to the continent by an isthmus or neck of land that had the port of Lecheum on the west and that of Cenchrea on the east, the former in the gulf of Lepanto, the latter in the gulf of Egina, by which it commanded the navigation and commerce both of the Ionian and Aegean seas, consequently of Italy on the one hand and of all the Greek islands on the other: in a word, it embraced the commerce of the whole Mediterranean Sea, from the straits of Gibraltar on the west to the port of Alexandria on the east, with the coasts of Egypt, Palestine, Syria, and Asia Minor. It is supposed, by some, to have been founded by Sisyphus, the son of Eolus, and grandfather of Ulysses, about the year of the world 2490 or 2500, and before the Christian era 1504 years. Others report that it had both its origin and name from Corinthus, the son of Pelops. It was at first but a very inconsiderable town; but at last, through its extensive commerce, became the most opulent city of Greece, and the capital of a powerful state. It was destroyed by the Romans under Mummius, about 146 years before Christ, but was afterwards rebuilt by Julius Caesar.

Corinth exceeded all the cities of the world, for the splendor and magnificence of its public buildings, such as temples, palaces, theatres, porticos, cenotaphs, baths, and other edifices; all enriched with a beautiful kind of columns, capitals, and bases, from which the Corinthian order in architecture took its rise. Corinth is also celebrated for its statues; those, especially, of Venus, the Sun, Neptune and Amphitrite, Diana, Apollo, Jupiter, Minerva, etc. The temple of Venus was not only very splendid, but also very rich, and maintained, according to Strabo, not less than 1000 courtesans, who were the means of bringing an immense concourse of strangers to the place. Thus riches produced luxury, and luxury a total corruption of manners; though arts, sciences, and literature continued to flourish long in it, and a measure of the martial spirit of its ancient inhabitants was kept alive in it by means of those public games which, being celebrated on the isthmus which connects the Peloponnesus to the main land, were called the Isthmian games, and were exhibited once every five years. The exercises in these games were, leaping, running, throwing the quoit or dart, bowing, and wrestling. It appears that, besides these, there were contentions for poetry and music; and the conquerors in any of these exercises were ordinarily crowned either with pine leaves or with parsley. It is well known that the Apostle alludes to these games in different parts of his epistles, which shall all be particularly noticed as they occur.

Corinth, like all other opulent and well-situated places, has often been a subject of contention between rival states, has frequently changed masters, and undergone all forms of government. The Venetians held it till 1715, when the Turks took it from them; under whose dominion it has till lately remained. Under this deteriorating government it was greatly reduced, its whole population amounting only to between 13 and 14,000 souls. It has now got into the hands of the Greeks, its natural owners. It lies about 46 miles to the east of Athens, and 342 south-west of Constantinople. A few vestiges of its ancient splendor still remain, which are objects of curiosity and gratification to all intelligent travelers.

As we have seen that Corinth was well situated for trade, and consequently very rich, it is no wonder that, in its heathen state, it was exceedingly corrupt and profligate. Notwithstanding this, every part of the Grecian learning was highly cultivated here; so that, before its destruction by the Romans, Cicero (Pro lege Manl. cap. v.) scrupled not to call it totius Graeciae lumen - the eye of all Greece. Yet the inhabitants of it were as lascivious as they were learned. Public prostitution formed a considerable part of their religion; and they were accustomed in their public prayers, to request the Gods to multiply their prostitutes! and in order to express their gratitude to their deities for the favors they received, they bound themselves, by vows, to increase the number of such women; for commerce with them was neither esteemed sinful nor disgraceful. Lais, so famous in history, was a Corinthian prostitute, and whose price was not less than 10,000 drachmas. Demosthenes, from whom this price was required by her for one night's lodging, said, "I will not buy repentance at so dear a rate." So notorious was this city for such conduct, that the verb κορινθιαζεσθαι, to Corinthize, signified to act the prostitute; and Κορινθια κορη, a Corinthian damsel, meant a harlot or common woman. I mention these things the more particularly because they account for several things mentioned by the Apostle in his letters to this city, and things which, without this knowledge of their previous Gentile state and customs, we could not comprehend. It is true, as the Apostle states, that they carried these things to an extent that was not practised in any other Gentile country. And yet, even in Corinth - the Gospel of Jesus Christ prevailing over universal corruption - there was founded a Christian Church!

Analysis of the First Epistle to the Corinthians

This epistle, as to its subject matter, has been variously divided: into three parts by some; into four, seven, eleven, etc., parts, by others. Most of these divisions are merely artificial, and were never intended by the Apostle. The following seven particulars comprise the whole: -

I. The Introduction, 1Co_1:1-9.

II. Exhortations relative to their dissensions, 1 Corinthians 1:9-4:21.

III. What concerns the person who had married his step-mother, commonly called the incestuous person, 1Co_5:1-13, 6, and 7.

IV. The question concerning the lawfulness of eating things which had been offered to idols, 1Co_8:1-13, 9, and 10, inclusive.

V. Various ecclesiastical regulations, 1 Corinthians 11-14, inclusive.

VI. The important question concerning the resurrection of the dead, 1 Corinthians 15.

VII. Miscellaneous matters; containing exhortations, salutations, commendations, etc., etc., 1 Corinthians 16.

TRUTH FOR TODAY : "THERE IS ONLY ONE CHURCH"

In the year 1054 A.D., there was a split in the Church of Jesus Christ. Known as the "Great Schism,"[3] the two branches that formed out of this rift are known today as the Eastern Orthodox Church (or simply - the Orthodox Church) and the Roman Catholic Church. Each claimed they were the "original" Church of Jesus Christ among other disputes and disagreements they had. Then, about 500 years later the Church of Jesus Christ was divided (however unintentional) even further by the Protestant Reformation. Since then, the many varieties, variations and distinctions of denominations, fellowships, sects, etc. and so forth; have multiplied to an innumerable extent. Thus, today we have a plethora of Churches and a multiplicity of beliefs.

However unintended the split between the eastern and western Churches may have been, and no matter how important and necessary the Protestant Reformation was, the result is what you see today - confusion and contention. Once again, this was an unintended effect of these two monumental movements and decisions in the Church. Yet, it nonetheless left us with a fractured Church world and much rancor and debate.

Thankfully, in every branch of Christendom, there is universal agreement on the essentials of the faith of Jesus Christ. Codified in various Church councils and creeds through the years, the fundamental teachings of the New Testament in particular, have remained intact. For instance, the Apostles Creed - sometimes referred to as the "creed of creeds," succinctly states these fundamentals of the faith. The same may be said of the Nicene Creed and the Athanasian Creed. Although the Athanasian Creed elaborates more on the doctrine of the Trinity - a doctrine always considered essential to the Christian faith and salvation, I submit here only the Apostles Creed.

"I believe in God the Father Almighty, Maker of heaven and earth. And in Jesus Christ his only Son our LORD; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the Holy catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. AMEN."[4]

From the beginning, the Church was corrupted. There were false teachers, false prophets, and even false brethren ever since the Church began. You can read of these matters in the letters of the Apostles of Jesus Christ. In fact, the reason many epistles were written - such as 1st Corinthians, was to correct false doctrine as well as immorality and general confusion as to what Christ required and taught. In other words, the New Testament reveals what it means to be a Christian. However, it is certain no matter what the appearance may be, there is only one Church of Jesus Christ. On the surface, this does not seem possible based on the history of the Church. Yet, the New Testament makes it clear - there is only one LORD, one baptism, and one faith.

Eph 4:3 Endeavouring to keep the unity of the Spirit in the bond of peace. Eph 4:4 There is one body, and one Spirit, even as ye are called in one hope of your calling; Eph 4:5 One LORD, one faith, one baptism, Eph 4:6 One God and Father of all, who is above all, and through all, and in you all.

As you start with the New Testament, and then search Church history, you discover the sinful nature of man. Many times the desire for power and influence (today we must include money and fame) has turned the Church away from Christ. At least, this is true in a manner of speaking. In reality, the Church is, always was, and always will be in the hands of the LORD Jesus Christ. Still, men have corrupted the teachings, the doctrine, the morality, and ultimately - the truth, of Jesus Christ. This is what we see in the New Testament, in the Bible, as well as Jewish and Church history combined. We see men, ambitious men, perverting the words and of the ways of the Most High God. It is an unfortunate reality. Still, the Spirit of the LORD calls men and saves them by his own power and will. If it were not for the sovereignty and direction of the Most Holy God, surely truth would be permanently fallen in the street and beyond repair. Truth would be unknowable and past finding out due to the sinful ways of man.

Thus, you have the exhortation given in our text. There should be no divisions in the local Church. In addition, the Apostle Paul makes it clear that you are not to unduly exalt the local Church, fellowship, or denomination that led you to the LORD or continues to teach you above the universal (catholic) Church. That is, the Church as defined by the New Testament and the Apostles, Jesus Christ himself being the chief cornerstone. The Apostle Paul relates that to separate yourself by [exclusive] identity with a preacher, or prophet, or denomination etc. is not true spirituality. That is, you must not put yourself or your particular, personal, or peculiar beliefs above the unity of the brethren as we see in the Ephesians 4:3 above.

However, the essentials or fundamentals of the faith must remain intact. As noted, these salient and foundational truths are contained in every (or almost every) branch of Christendom. Wherever there is a departure from these fundamental truths, you have a heretical cult or sect that merely the uses the Bible or Jesus name. They are not a true part of the Church of Jesus Christ. Again, reading the New Testament as well as the writings of the Apostolic Fathers and early Church Fathers, you will observe the repudiation of foreign doctrines that oppose the doctrines of the New Testament.

Endeavor to love the brethren. Only God knows who are his and who are not. You can make judgments, including sound, reasonable, and accurate judgments as it pertains to false doctrines and false teachers and brethren. This is accomplished by knowing the Holy Bible. However, if you know the Holy Scriptures, then you also know the epitome of true spirituality is love, because love is the fulfilling of the will of God. Therefore, as you exercise yourself to keep the peace and unity of the local Church, you advance the universal Church founded by Jesus Christ. You may judge how unfortunate it is in Christianity that so many have so little concern for anyone outside his or her local Church. Further, you may lament the confusion and consternation, fostered by self-centered and unspiritual leaders in the Church. Yet, the LORD prophesied as well as the Apostles, that this would happen. Namely, there would be "tares sown among the wheat."

Remember, no matter what the appearance - there is only one Church. When Christ returns, he will separate the tares from the wheat, and the goats from the sheep. This is his prerogative and responsibility that he will carry out when he returns. Even so, come LORD Jesus.

[1] Elias Boudinot, The Age of Revelation, or the Age of Reason Shewn to be An Age of Infidelity (Philadelphia: Asbury Dickins, 1801), p. xv, from his "Dedication: Letter to his daughter Susan Bradford."
[2] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.
[3] Also called East-West Schism; event that precipitated the final separation between the Eastern Christian Churches (led by the patriarch of Constantinople, Michael Cerularius) and the Western Church (led by Pope Leo IX). The mutual excommunications by the Pope and the Patriarch that year became a watershed in Church history. The excommunications were not lifted until 1965, when Pope Paul VI and Patriarch Athenagoras, following their historic meeting in Jerusalem in 1964, presided over simultaneous ceremonies that revoked the excommunication decrees. ; 1054, Schism of. (2011). Encyclopædia Britannica. Encyclopædia Britannica Deluxe Edition. Chicago: Encyclopædia Britannica.
[4] Creeds of Christendom; http://www.creeds.net/ancient/Apostles.htm; accessed November 28, 2012

We Live To Please God Not Ourselves

Pastor Ray Barnett — Sat, 28 Nov 2026 00:00:00 -0700

INTERESTING FACTS : Josiah Bartlett, MILITARY OFFICER; SIGNER OF THE DECLARATION OF INDEPENDENCE; JUDGE; GOVERNOR OF NEW HAMPSHIRE

Called on the people of New Hampshire . . . "to confess before God their aggravated transgressions and to implore His pardon and forgiveness through the merits and mediation of Jesus Christ . . . [t]hat the knowledge of the Gospel of Jesus Christ may be made known to all nations, pure and undefiled religion universally prevail, and the earth be fill with the glory of the Lord."[1]

Daily Reading : ROMANS 14 - 16

TEXT : Romans 14:1 Him that is weak in the faith receive ye, but not to doubtful disputations. 14:2 For one believeth that he may eat all things: another, who is weak, eateth herbs. 14:3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. 14:4 Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. 14:5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 14:6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. 14:7 For none of us liveth to himself, and no man dieth to himself. 14:8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.

THEME : THE BODY OF CHRIST

Romans 14

In things indifferent, Christians should not condemn each other, Rom_14:1. Particularly with respect to different kinds of food, Rom_14:2-4. And the observation of certain days, Rom_14:5, Rom_14:6. None of us should live unto himself, but unto Christ, who lived and died for us, Rom_14:7-9. We must not judge each other; for all judgment belongs to God, Rom_14:10-13. We should not do any thing by which a weak brother may be stumbled or grieved; lest we destroy him for whom Christ died, Rom_14:14-16. The kingdom of God does not consist in outward things, Rom_14:17, Rom_14:18. Christians should endeavor to cultivate peace and brotherly affection, and rather deny themselves of certain privileges than be the means of stumbling a weak brother, Rom_14:19-21. The necessity of doing all in the spirit of faith, Rom_14:22, Rom_14:23.

It seems very likely, from this and the following chapter, that there were considerable misunderstandings between the Jewish and Gentile Christians at Rome, relative to certain customs which were sacredly observed by the one and disregarded by the other. The principal subject of dispute was concerning meats and days. The converted Jew, retaining a veneration for the law of Moses, abstained from certain meats, and was observant of certain days; while the converted Gentile, understanding that the Christian religion laid him under no obligations to such ceremonial points, had no regard to either. It appears, farther, that mutual censures and uncharitable judgments prevailed among them, and that brotherly love and mutual forbearance did not generally prevail. The apostle, in this part of his epistle, exhorts that in such things, not essential to religion, and in which both parties, in their different way of thinking, might have an honest meaning, and serious regard to God, difference of sentiments might not hinder Christian fellowship and love; but that they would mutually forbear each other, make candid allowance, and especially not carry their Gospel liberty so far as to prejudice a weak brother, a Jewish Christian, against the Gospel itself, and tempt him to renounce Christianity. His rules and exhortations are still of great use, and happy would the Christian world be if they were more generally practiced. See Dr. Taylor, who farther remarks, that it is probable St. Paul learned all these particulars from Aquila and Priscilla, who were lately come from Rome, Act_18:2, Act_18:3, and with whom the apostle was familiar for a considerable time. This is very likely, as there is no evidence that he had any other intercourse with the Church at Rome. (Adam Clarke)[2]

Romans 15

The strong should bear the infirmities of the weak, and each strive to please, not himself, but his neighbor, after the example of Christ, Rom_15:1-3. Whatsoever was written in old times was written for our learning, Rom_15:4. We should be of one mind, that we might with one mouth glorify God, Rom_15:5, Rom_15:6. We should accept each other as Christ has accepted us, Rom_15:7. Scriptural proofs that Jesus Christ was not only the minister of the circumcision, but came also for the salvation of the Gentiles, Rom_15:8-12. The God of hope can fill us with all peace and joy in believing, Rom_15:13. Character of the Church of Rome, Rom_15:14. The reason why the apostle wrote so boldly to the Church in that city - what God had wrought by him, and what he purposed to do, Rom_15:15-24. He tells them of his intended journey to Jerusalem, with a contribution to the poor saints - a sketch of this journey, Rom_15:25-29. He commends himself to their prayers, Rom_15:30-33. (Adam Clarke)[3]

Romans 16

The apostle commends to the Christians at Rome Phoebe, a deaconess of the Church at Cenchrea, Rom_16:1, Rom_16:2. Sends greetings to Aquila and Priscilla, of whom he gives a high character; and greets also the Church at their house, Rom_16:3-5. Mentions several others by name, both men and women, who were members of the Church of Christ at Rome, Rom_16:6-16. Warns them to beware of those who cause dissensions and divisions, of whom he gives an awful character, Rom_16:17, Rom_16:18. Extols the obedience of the Roman Christians, and promises them a complete victory over Satan, Rom_16:19, Rom_16:20. Several persons send their salutations, Rom_16:21-23. To whose good wishes he subjoins the apostolic blessing; commends them to God; gives own abstract of the doctrines of the Gospel: and concludes with ascribing glory to the only wise God, through Christ Jesus, Rom_16:24-27. (Adam Clarke)[3]

TRUTH FOR TODAY : "We Live To Please God Not Ourselves."

In life, there are all types of standards. There are individual standards, marital standards, family standards, and group standards. Each one has its own rules and principles. There are habits - both permissible and impermissible, that change depending on who you are with or what group you are in. The rules and habits change because of the standard of the group, whether it is two people such as in marriage, or more than two as in a larger group. The same is true of the body of Christ. This is what our text points out.

You see, when you are alone you have your own way of doing things. No doubt, you have personal habits and inclinations that you and you alone, permit yourself the luxury of performing. However, when you are with your wife or husband, those habits or inclinations change. What you permit yourself to do when you are alone is not permissible with your wife or husband. Habits and individual preferences change even further when you are with your immediate family - that is, your children. Then, the standards change even more when you are with extended family such as your relatives. Naturally, personal preferences and inclinations are more restricted in groups such as the military, or when you are in a public place such as a national monument. Therefore, habits, principals, and rules change from one environment to another.

When it comes to the body of Christ, some habits or behaviors are permitted when you are by yourself, and not permitted when you are with members of the Church. Of course, some behavior is not permitted whether you are alone or with a member of the body of Christ. Adultery, murder, stealing, lying, etc. and so forth, are always wrong whether you are alone or in a group. However, there are matters of the conscience that changes, or at least might change, from individual to individual. Yet, when you are with other Christians, you must be alert and ready to defer to the brethren whenever, and wherever the Church is assembled. This means, that if you have a personal habit, or a nonessential belief (that your conscience and faith permits you to engage in), if these matters are an offense to someone in the Church whose belief is contrary to yours, the love of the brethren and of the faith of Jesus Christ dictates that your personal preference and faith is to be put away.

As you have seen, there are different standards depending on the circumstance. As an individual, once again, you are permitted certain behaviors and beliefs - that are not essential to the saving faith of the Lord Jesus Christ, and you are free to engage in them at will. However, when it comes to the brethren (group), you must behave in a manner that is acceptable to everyone. Again, this is what our text states.

Whether you agree or not, it is your responsibility to accept and reflect the standard of the group, not your individual preference or faith. In other words, love will never offend the group at large. Or simply, love is courteous, kind, and considerate. Love will not purposely offend the Church of Jesus Christ. It is similar to the variety of particular and personal habits we all have when we eat. Those habits change from when we are alone to when we are in public. This is called manners, and it is a cultural standard that varies somewhat from country to country. In the Church of Jesus Christ, those same manners are extended to matters of conscience.

In the early Church, some Christians would not eat meat because they were concerned the meat purchased at the market may have been offered to an idol. The reasoning of these Christians was that it would displease God if they ate meat offered in such a manner. On the other hand, some Christians thought nothing of it. Their reasoning was, it did not matter to God if meat was offered to an idol or not. In addition, there was no way of knowing what meats were offered to idols and what meats were not.

This constituted a problem for the early Church. For instance, if you were a part of the latter group who thought nothing of eating meat that you purchased in the market, you would be an offense to the former group who could not understand why you would offend God in such a manner. Then again, the latter group looked down upon the Christians who were "foolish" enough to believe eating meat mattered at all. (You should know, the Apostle Paul will address this subject again, coming down on the side of those who ate meat, stating that the idol is nothing in the sight of God, and that all food is a gift from God. However, the Apostle Paul will once again state that it is better and proper not to eat meat if you are in the presence of someone who believes eating meat does offend God.) Thus, the verdict was the "group standard" - not to eat meat in a public gathering of the Church. One never knew if there was someone present who objected or was offended.

Therefore, if you are going to live in love, your personal habits and preferences (although permissible in the sight of God) must be put away when you are in the gathering of the body of Christ. This is the best sense of love, which, is the central point of life in Christ. Love condescends to those who were weaker, whether that weakness is one of conscience or constitution. For example, men are told to treat their wives as the "weaker vessel." This Scripture does not infer that women are "lesser" then men. It simply states, that women typically have a weaker physical and emotional constitution in comparison to men.

Thus, live in love. For you are not called to please yourself. Rather, you were called to live a life that is pleasing to God. With respect to the context of the subject of the text, this is best seen in how we behave toward one another.

[1] Josiah Bartlett, Proclamation for a Day of Fasting and Prayer, March 17, 1792
[2] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.
[3] Ibid
[4] Ibid

Love Is The Fulfilling of All The Laws of God

Pastor Ray Barnett — Fri, 27 Nov 2026 00:00:00 -0700

A letter to his daughter:

"You have been instructed from your childhood in the knowledge of your lost state by nature - the absolute necessity of a change of heart and an entire renovation of soul to the image of Jesus Christ - of salvation through His meritorious righteousness only - and the indispensable necessity of personal holiness without which no man shall see the LORD [Hebrews 12:14]. You are well acquainted that the most perfect and consummate doctrinal knowledge is of no avail without it operates on and sincerely affects the heart, changes the practice, and totally influences the will - and that without the almighty power of the Spirit of God enlightening your mind, subduing your will, and continually drawing you to Himself, you can do nothing. . . . And may the God of your parents (for many generations past) seal instruction to your soul and lead you to Himself through the blood of His too greatly despised Son, Who notwithstanding, is still reclaiming the world to God through that blood, not imputing to them their sins. To Him be glory forever!"[1]

Daily Reading : ROMANS 11 - 12

TEXT : Romans 13:7 Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. 13:8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. 13:9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. 13:10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

THEME : LOVE

Romans 11

God has not universally nor finally rejected Israel; nor are they all at present rejecters of the Gospel, for there is a remnant of true believers now, as there was in the days of the Prophet Elijah, Rom_11:1-5. These have embraced the Gospel, and are saved by grace, and not by the works of the law, Rom_11:6. The body of the Israelites, having rejected this, are blinded, according to the prophetic declaration of David, Rom_11:7-10. But they have not stumbled, so as to be finally rejected; but through their fall, salvation is come to the Gentiles, Rom_11:11-14. There is hope of their restoration, and that the nation shall yet become a holy people, Rom_11:15, Rom_11:16. The converted Gentiles must not exult over the fallen Jews; the latter having fallen by unbelief, the former stand by faith, Rom_11:17-20. The Jews, the natural branches, were broken off from the true olive, and the Gentiles having been grafted in, in their place, must walk uprightly, else they also shall be cut off, Rom_11:21, Rom_11:22. The Jews, if they abide not in unbelief, shall be again grafted in; and when the fullness of the Gentiles is come in, the great Deliverer shall turn away unGodliness from Jacob, according to the covenant of God, Rom_11:23-27. For the sake of their forefathers God loves them, and will again call them, and communicate His gifts to them, Rom_11:28, Rom_11:29. The Gospel shall he again sent to them, as it has now been sent to the Gentiles, Rom_11:30-32. This procedure is according to the immensity of the wisdom, knowledge, and unsearchable judgments of God, who is the Creator, Preserver, and Governor of all things, and to whom all adoration is due, Rom_11:33-36.

This chapter is of the prophetic kind. It was by the spirit of prophecy that the apostle foresaw the rejection of the Jews, which he supposes in the two preceding chapters; for when he wrote the epistle they were not in fact, rejected, seeing their polity and Church were then standing. But the event has proved that he was a true prophet; for we know that in about ten or eleven years after the writing of this letter the temple was destroyed, the Jewish polity overthrown, and the Jews expelled out of the promised land, which they have never been able to recover to the present day.

This,

1. confirms the arguments which the apostle had advanced to establish the calling of the Gentiles. For the Jews are, in fact, rejected; consequently, our calling is, in fact, not invalidated by any thing they suggested, relative to the perpetuity of the Mosaic dispensation. But that dispensation being wholly subverted, our title to the privileges of God's Church and people stands clear and strong; the Jewish constitution only could furnish objections against our claim; and the event has silenced every objection from that quarter.

2. The actual rejection of the Jews proves Paul to be a true apostle of Jesus Christ, and that he spoke by the Spirit of God; otherwise, he could not have argued so fully upon a case which was yet to come, and of which there was no appearance in the state of things when he wrote this epistle. And this very circumstance should induce us to pay great attention to this chapter, in which he discourses concerning the extent and duration of the rejection of his countrymen, to prevent their being insulted and despised by the Gentile Christians.

(1) As to the extent of this rejection, it is not absolutely universal; some of the Jews have embraced the Gospel, and are incorporated into the Christian Church with the believing Gentiles. Upon the case of these believing Jews he comments, Rom_11:1-7.

(2) As to the duration of it, it is not final and perpetual, for all Israel, or the nation of the Jews, which is now blinded, shall one day be saved or brought again into the kingdom or covenant of God. Upon the state of these blinded Jews he comments, Rom_11:7 to the end of the chapter. His design, in discoursing upon this subject, was not only to make the thing itself known, but partly to engage the attention of the unbelieving Jew; to conciliate his favor, and, if possible, to induce him to come into the Gospel scheme; and partly to dispose the Gentile Christians not to treat the Jews with contempt; (considering that they derived all their present blessings from the patriarchs, the ancestors of the Jewish nation, and were engrafted into the good olive tree, whence the Jews had been broken); and to admonish them to take warning by the fall of the Jews; to make a good improvement of their religious privileges, lest, through unbelief, any of them should relapse into heathenism, or perish finally at the last day.

The thread of his discourse leads him into a general survey and comparison of the several dispensations of God towards the Gentiles and Jews; and he concludes this survey with adoration of the depths of the Divine knowledge and wisdom exercised in the various constitutions erected in the world, Rom_11:30-36. (Adam Clarke)[2]

Romans 12

Such displays of God's mercy as Jews and Gentiles have received should induce them to consecrate themselves to Him; and not be conformed to the world, Rom_12:1, Rom_12:2. Christians are exhorted to think meanly of themselves, Rom_12:3. And each to behave himself properly in the office which he has received from God, Rom_12:4-8; Various important moral duties recommended, Rom_12:9-18. We must not avenge ourselves, but overcome evil with good, Rom_12:19-21.

The apostle having now finished the doctrinal part of this epistle, proceeds to the practical; and here it may be necessary to take a view of his arguments in the preceding chapters.

The election, calling, and justification of the believing Gentiles, and their being admitted into the kingdom and covenant of God, and having an interest in all the privileges and honors of his children.

(1.) That they have a clear and substantial title to all these he has proved in Romans 1, 2, and 3.

(2.) That this right is set on the same footing with Abraham's title to the blessings of the covenant he proves Romans 6.

(3.) That it gives us a title to privileges and blessings, as great as any the Jews could glory in, by virtue of that covenant, Rom_5:1-12.

(4.) He goes still higher, and shows that our being interested in the gift and grace of God in Christ Jesus is perfectly agreeable to the grace which he has bestowed upon all mankind, in delivering them from that death of the body brought on them by Adams' transgression, Rom_5:12-21.

(5.) He fully explains, both with regard to the Gentiles and Jews, the nature of the Gospel constitution in relation to its obligations to holiness, and the advantages it gives for encouragement, obedience, and support, under the severest trials and persecutions, Romans 6, 7, 8.

(6.) As to the pretences of the Jews, that "God was bound by express promise to continue them as his only people for ever, and that this was directly inconsistent with the election and calling of the Gentiles, on the condition of faith alone;" he demonstrates that the rejection of the Jews is consistent with the truth of God's word, and with his righteousness: he shows the true cause and reason of their rejection, and concludes with an admirable discourse upon the extent and duration of it; which he closes with adoration of the Divine wisdom in its various dispensations, Romans 9, 10, 11. Thus, having cleared this important subject with surprising judgment, and the nicest art and skill in writing, he now proceeds, after his usual manner in his epistles and the apostolic method of preaching, to inculcate various Christian duties, and to exhort to that temper of mind and conduct of life which are suitable to the profession of the Gospel, and the enjoyment of its privileges. - Dr. Taylor. (Adam Clarke)[3]

Romans 13

INTRODUCTION TO ROMANS 13 The principal things contained in this chapter, enjoined the saints, are the duties of subjection to magistrates, love to one another, and to all men, and temperance and chastity in themselves: it begins with duties relating to the civil magistrates, requiring obedience of everyone unto them, Rom_13:1, and that for these reasons, because the civil magistracy, or government, is by divine appointment; wherefore to obey them in things of a civil nature, is to obey God; and to resist them is to resist God; and also because of the pernicious consequence of such resistance, damnation to themselves, Rom_13:2, for the magistrate not only causes terror by penal laws, but he inflicts punishment on delinquents, and is the executioner of God's wrath and vengeance on such, Rom_13:3, and likewise because of the profit and advantage to obedient subjects; such not only have the good will and esteem of their rulers, and are commended by them, but are defended and protected in their persons and properties, Rom_13:3, moreover, the apostle enforces the necessity of subjection to them, not only in order to avoid punishment, but to answer a good conscience; this duty being according to the light of nature, and the dictates of a natural conscience; which if awake, must be uneasy with a contrary behaviour, Rom_13:5, and for the same reason he urges the payment of tribute to them, as well as on account of the reasonableness of it, taken from magistrates spending their time, and using their talents, in an attendance on the service of the public, Rom_13:6, and which is further confirmed by the general rule of justice and equity, or of doing that which is just and right to everyone, of which particulars are given, Rom_13:7, and then after a general exhortation to pay all sorts of debts owing to superiors, inferiors, or equals, the apostle passes to the debt of love owing to one another, and to all mankind; which is exhorted to on this consideration, that the performance of it is a fulfilling the law, Rom_13:8, which is proved, by showing that the several precepts of the law, of which an enumeration is given, are reducible to, and are included in love to our neighbours as ourselves, Rom_13:9, and since it is the nature of love not to work ill, but to do good to the neighbour, the conclusion follows, that it must be as asserted, that love is the fulfilment of the law, and ought by all means to be attended to, as a principal duty of religion, Rom_13:10, next the apostle proceeds to exhort the saints to a watchful, chaste, sober, and temperate course of life; as being perfectly agreeable to the privileges they enjoyed, to the present condition they were in, and to that future state of happiness they were in expectation of: he exhorts to be watchful and sober, and not indulge sleep and slothfulness, in consideration of the time in which they were, and with which they were acquainted, it being not night, but day; at least the one was wearing off, and the other coming on; the time of life being short, and the day of salvation approaching nearer and nearer, Rom_13:11, wherefore such actions should be done, as are agreeable to the day, and not the night, to light, and not darkness; and particularly such works of darkness are dissuaded from, which are contrary to temperance and sobriety, as rioting, and drunkenness; and to chastity, as chambering: and wantonness; and to peace and concord, as strife and envying, which frequently follow upon the former: and the chapter is concluded with an exhortation to faith in Christ, and an imitation of him, expressed in a figurative way by a metaphor, taken from the putting on of garments; and with a dehortation from an immoderate provision for the flesh, so as to promote, excite, and cherish, the lusts of it, Rom_13:13. (John Gill)[4]

TRUTH FOR TODAY : "LOVE IS THE FULFILLING OF ALL THE LAWS OF GOD."

It might escape the attention of some students of the Bible that the Bible is actually a simple Book. Not everything is easy to understand, but most of it is straightforward and uncomplicated when it comes to principles, commands, or instructions. This is particularly true in the case of our text above from Romans chapter 13. In Romans chapter 13:8 - 10, the entire essence of the Bible is encapsulated in one verse. That verse is Romans 13:10 - "love worketh no ill to his neighbour: therefore love is the fulfilling of the law." In this one statement, God through the Apostle Paul, sums up the purpose, objective, and principle of this life and the next.

You know, in 1st Corinthians chapter 13, the entire chapter is dedicated to the subject of love (charity). In that chapter, you are told that prophecies, tongues, and other aspects of the Holy Scriptures will one day disappear. However, love endures forever. Therefore, love is not only the fulfilling of all the laws of God as you see in Romans 13:10, but it also exists for eternity. The reason is, the nature of God who himself is eternal, is love.

For this reason, all that the Bible commands and prophesies is found in one word "love." When you read Romans 10:9 you read a list of the 10 commandments. In the book of Exodus chapter 20, the complete list is found.

Exo 20:1 And God spake all these words, saying, Exo 20:2 I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Exo 20:3 Thou shalt have no other Gods before me. Exo 20:4 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Exo 20:5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; Exo 20:6 And shewing mercy unto thousands of them that love me, and keep my commandments. Exo 20:7 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. Exo 20:8 Remember the sabbath day, to keep it holy. Exo 20:9 Six days shalt thou labour, and do all thy work: Exo 20:10 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: Exo 20:11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it. Exo 20:12 Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee. Exo 20:13 Thou shalt not kill. Exo 20:14 Thou shalt not commit adultery. Exo 20:15 Thou shalt not steal. Exo 20:16 Thou shalt not bear false witness against thy neighbour. Exo 20:17 Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's.

Keep in mind the penalty for breaking any one of these commands was death. For some, when they read the Bible, they find this punishment issued by God to be too severe. Some even reject the inspiration of the Bible because of the severity of the punishment for breaking God's laws. That is, they object to God's punishment of sin [the opposite if love] which is death.

However, if you reflect on Romans 13:10 as well as 1st Corinthians 13 and other relatives Scriptures, you will understand that to break God's commands is to violate the purpose of life. Hence, when a person violates life itself, particularly as found in other people (notice that the first four commands of the 10 commandments are toward God, and the next six are toward man), they not only steal life from another individual (as in the case of murder), but they also go against why they were created in the first place. In essence, a human being who does not live in love will, by nature, violate the primary purpose of life, and therefore, lose the function for which they were created. Furthermore, once a created being loses its purpose, there is no other alternative for that creation, but to be disposed of as you see in the case of the law. In other words, death - that is, final and eternal death, is the only logical alternative because the purpose of the created being is [forever] lost.

For this reason, both Old and New Testaments in the Bible, speak of the death of man. In particular, the New Testament addresses the truth or fact of a "final death," that is called in the Book of the Revelation - "the second death." Once again, the reason for this type of extermination is that the created being - in this case Man, no longer has any function in accord with God's design. At first, this may seem harsh to the indiscriminate, unreflective mind. However, for the reflective mind it is a reasonable, though obviously not an entirely desirable thought. It is not something you want to think about without repentance and remorse before God in the hope and certainty of his great mercy.

Yet, since God is the author of the Holy Scriptures, and obviously, of the entire universe and all that is in it, he has the sovereign prerogative and right to do as he sees fit. However, as mentioned, when you understand the purpose of life is to love, you can see God's motive cannot be hatred, vindictiveness, or any other emotion or feeling that in itself is contradictory to the nature of God. In other words, God always does everything in accord with his own nature. Therefore, the eternal death of an individual who is not in line with God's nature or created purpose is due, not only because they no longer serve that Divine purpose in the universe and the coming kingdom of Christ, but is in actuality in opposition to it, an enemy. For this, they deserve death. This is New Testament theology. "The wages of sin is death."

Sin, by definition, is the transgression [violation] of God's law. This means, therefore, love is the fulfilling of God's law. This is what we read in Romans 13:10 - "therefore love is the fulfilling of the law." This means, that love is the fulfilling of the purpose for which God created Man. Jesus said, that the two great commandments of the Bible are -to love God with all the heart, soul, and strength, and to love your neighbor the way you love yourself. This is the design and desire of the Creator. In short, it is to love. When you love, you take on the nature of God. That is, love is the perfection of a human life. It is the perfection of the one who claims they are a follower of Christ, or, simply - a Christian.

In Romans, 13:8 you are instructed not to owe anyone anything. However, as a Christian who has been forgiven of every sin you ever committed or ever will commit, it is a moral debt to love as well. Put another way, love is an obligation due to what you owe the LORD for saving you. Therefore, when you put the two truths together you have love as both a debt, and also the fulfilling of God's purpose for creating you. To love sums up everything the Bible speaks of and everything God has in mind for the future.

From the beginning of Jesus' ministry, you see the love of God into action. It does not need explanation that Jesus loves people - he is concerned about their problems, their sicknesses, their burdens, etc. and so forth. His nature - love, is evident as you read of his works and his words. You can sum up Jesus' life from the cradle to the cross in one word - love. Jesus is the Son of God. He tells you when you see him you have seen the Father, or God. Further, when you see Jesus, you see empathy, compassion, sympathy, and every other action and thought equal to love.

Therefore, you must love. You must love God with all the heart, soul, and strength. Then, you must love the brethren. If you do this, you have fulfilled the law of God, and the purpose for which God created you.

[1] Elias Boudinot, The Age of Revelation (Philadelphia: Asbury Dickins, 1801), pp. xii-xiv, from the prefatory remarks to his daughter, Susan, on October 30, 1782; see also Letters of the Delegates to Congress: 1774-1789, Paul H. Smith, editor (Washington, D. C.: Library of Congress, 1992), Vol. XIX, p. 325, from a letter of Elias Boudinot to his daughter, Susan Boudinot, on October 30, 1782; see also, Elias Boudinot, The Life Public Services, Addresses, and Letters of Elias Boudinot (Boston and New York: Houghton, Mifflin, and Company, 1896), Vol. I, p. 260-262.
[2] Adam Clarke LL.D., F.S.A. Adam Clarke's Commentary on the Bible. Public Domain, 1715 - 1832.
[3] Ibid
[4] Gill, Dr. John. John Gill's Exposition of the Entire Bible. Public Domain, 1690 - 1771.

No Man Or Woman Is Righteous Before God - Without Jesus Christ

Pastor Ray Barnett — Tue, 24 Nov 2026 00:00:00 -0700

INTERESTING FACTS : Josiah Bartlett, MILITARY OFFICER; SIGNER OF THE DECLARATION OF INDEPENDENCE; JUDGE; GOVERNOR OF NEW HAMPSHIRE

“Called on the people of New Hampshire . . . to confess before God their aggravated transgressions and to implore His pardon and forgiveness through the merits and mediation of Jesus Christ . . . [t]hat the knowledge of the Gospel of Jesus Christ may be made known to all nations, pure and undefiled religion universally prevail, and the earth be fill with the glory of the Lord.”[1]

Daily Reading : ROMANS 1 -3, 4 – 7, 8 - 10

TEXT : Rom 3:7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? Rom 3:8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. Rom 3:9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; Rom 3:10 As it is written, There is none righteous, no, not one:

Rom 3:11 There is none that understandeth, there is none that seeketh after God. Rom 3:12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Rom 3:19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Rom 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. Rom 3:21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Rom 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: Rom 3:23 For all have sinned, and come short of the glory of God; Rom 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus: Rom 3:25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; Rom 3:26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

THEME : RIGHTEOUSNESS

Romans

The scope or design of the Apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confirm the Christian and to convert the idolatrous Gentile; and to show the Gentile convert as equal with the Jewish, in respect of his religious condition, and his rank in the Divine favour. These several designs are brought into on view, by opposing or arguing with the infidel or unbelieving Jew, in favour of the Christian or believing Gentile. The way of a sinner's acceptance with God, or justification in his sight, merely by grace, through faith in the righteousness of Christ, without distinction of nations, is plainly stated. This doctrine is cleared from the objections raised by Judaizing Christians, who were for making terms of acceptance with God by a mixture of the law and the Gospel, and for shutting out the Gentiles from any share in the blessings of salvation brought in by the Messiah. In the conclusion, holiness is further enforced by practical exhortations. (Matthew Henry) [2]

Romans

Key Thought:	Number of Chapters:	Key Verse:	Christ seen as:
Justification	16	Rom_1:17	Lord of Righteousness

Writer of the Book:	Date:	Conclusion of the Book:
Paul	About A. D. 60	Justification is by faith without works, and is the righteousness of Christ imputed to the believer, wherein he is made eternally safe.

(Summarized Bible) [3]

TRUTH FOR TODAY : “NO MAN OR WOMAN IS RIGHTEOUS BEFORE GOD – WITHOUT JESUS CHRIST“

The book of Romans is one of the most important books of the Bible. It was the book of the New Testament that started the Reformation. Martin Luther, a young Roman Catholic monk upon much reflection, review, intense and in depth study of this book, concluded the Church had strayed from the faith of Jesus Christ and his Apostles. Luther’s theology had a profound effect on the entire world. With respect to Luther’s work as a reformer, the Encyclopaedia Britannica says this.

“Luther said that what differentiated him from previous reformers was that they attacked the life of the church, while he confronted its doctrine. Whereas they denounced the sins of churchmen, he was disillusioned by the whole scholastic scheme of redemption. The church taught that man could atone for his sins through confession and absolution in the sacrament of penance. Luther found that he could not remember or even recognize all of his sins, and the attempt to dispose of them one by one was like trying to cure smallpox by picking off the scabs. Indeed, he believed that the whole man was sick. The church, however, held that the individual was not so sick that salvation could not be earned through faith and good works.”[4]

Thus, you have the power of this book – the book of Romans. Through a study of this book, changes took place in the entire western world - including the Americas, which had lasting effects sociologically, economically, psychologically, politically, and obviously – ecclesiastically. Eventually, every corner of the globe would feel the effects of the Reformation through the preaching of the Gospel and its influence on men and women’s thinking. Here in the United States, much of what we believe with respect to our government and politics is due to the influence of protestant theology. That, in turn, is related to the work of Martin Luther; and particularly his study of the book of Romans.

Therefore, it does not take much thought to entertain the idea of how this book can change you personally. Its truths are fundamental, and the entire book encapsulates the teachings of Christianity. Romans emphasizes salvation by faith only, conversion by the Holy Spirit, living a life of sanctification and holiness, as well as including the God’s purpose in authority and government, being ordained by God in the first place. The importance of the book of Romans cannot be underestimated. There was a time when the book of Romans was taught in law schools to train lawyers how to frame an argument and draw a valid and logical conclusion.

The Apostle Paul opens his argument (in a manner of speaking), by demonstrating that no man or woman on earth has obeyed God. Further, he concludes the guilt of humanity is known to them. Of the Gentiles he speaks of conscience which, means “with knowledge. “ To the Jew, the Apostle Paul reminds them that they have the law of Moses. Yet, they have not obeyed it. With these two facts in mind (having given proof of the guilt of both Jew and Gentile), the Apostle Paul states the Gentiles will perish without the law (“perish” is a reference to eternal punishment or Hell), and the Jews will perish with the law of Moses. The reason is, that both Jew and Gentile – one with the law of Moses and the other without it, know the nature of God that it is holy. Everyone knows the nature of God either by the outward law, or the inward law, or, as it is in most cases – by both.

However, the meaning of the word “Gospel,” is “good news.”[5] Having concluded that all have sinned and fallen short of the Glory of God, the Apostle Paul goes on to affirm that all people, that is any man or woman – who cannot be justified or made righteous by their own good deeds, can be justified and made righteous by faith alone. Hence, from a rather depressing verdict - one of guilt and condemnation, you arrive at an indication that inspires liberty, joy, and comfort. It is a polarity of extremes. You go from complete guilt and hopelessness to total forgiveness and the gift of the eternal life. Salvation then, as the Apostle Paul said, and Luther concluded, is a gift given, not a deed earned. Yet, you must believe one in order to accept the other.

This means, a person must be convinced of complete guilt before God. If not, there would be no need to ask God for grace and forgiveness of sin. Although the conclusion that you are sinful in the sight and judgment of God is initially disheartening and discouraging, the fact that he loves you and wants you to be him for eternity, is again - good news. No doubt, to acknowledge the complete state of sinfulness is, or may be, depressing. Still, the alternate revelation of God’s willingness to forgive all sin and to purify you by the atonement of Jesus Christ on the cross at Calvary balances bad news with good.

Be encouraged - because God cannot lie. In his book - the Bible, God reveals good news and bad news. The bad news of course, is that every human being has sinned and cannot see him or be with him for eternity. The good news is God has taken steps to remove all guilt and shame through repentance of sin and faith in Jesus Christ. This is the Gospel. This is Christianity. It is simple and easy to understand. When Luther discovered these truths, it revolutionized him , the medieval world , and eventually the entire western world. Through faith (“sola fide” – faith alone) you can be made completely innocent and new. The Gospel of Jesus Christ offers hope, confidence, and stability of spirit and soul. From a down hearted verdict of guilty, to an uplifting conclusion of innocent God forgives and heals you of all offenses against him. Certainly, this is good news!

[1] Josiah Bartlett, Proclamation for a Day of Fasting and Prayer, March 17, 1792
[2] Henry, Matthew. Matthew Henry's Commentary on the Whole Bible. Public Domain, 1662 - 1714.
[3] Brooks, Keith L. Summarized Bible Complete Summary of the Bible. Public Domain, 1919.
[4] Encyclopedia Brittanica, Deluxe Edition. Chicago: Encyclopedia, 2011, 2011.
[5] G2098; εὐαγγέλιον euaggelion yoo-ang-ghel'-ee-on From the same as G2097; a good message, that is, the Gospel: - Gospel.; G2097, εὐαγγελίζω euaggelizō, yoo-ang-ghel-id'-zo, From G2095 and G32; to announce good news (“evangelize”) especially the Gospel: - declare, bring (declare, show) glad (good) tidings, preach (the Gospel). Strong’s Concordance;

With God's Purpose, There Is God's Protection and Provision

Pastor Ray Barnett — Sun, 22 Nov 2026 00:00:00 -0700

"Let us enter on this important business under the idea that we are Christians on whom the eyes of the world are now turned... [L]et us earnestly call and beseech Him, for Christ's sake, to preside in our councils. . . . We can only depend on the all powerful influence of the Spirit of God, Whose Divine aid and assistance it becomes us as a Christian people most devoutly to implore. Therefore I move that some minister of the Gospel be requested to attend this Congress every morning . . . in order to open the meeting with prayer"[1]

Daily Reading : ACTS 24 - 26; 27 - 28

TEXT : Acts 27:19 And the third day we cast out with our own hands the tackling of the ship. 27:20 And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away. 27:21 But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. 27:22 And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. 27:23 For there stood by me this night the angel of God, whose I am, and whom I serve, 27:24 Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee. 27:25 Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me.

THEME : PROVIDENCE AND PROTECTION

Acts 24

After five days, Ananias the high priest, the elders, and one Tertullus, an orator, come to Caesarea to accuse Paul, Act_24:1. The oration of Tertullus, Act_24:2-9. Paul's defense, Act_24:10-21. Felix, having heard his defense, proposes to leave the final determination of it till Claudius Lysias should come down; and, in the mean time, orders Paul to be treated with humanity and respect, Act_24:22, Act_24:23. Felix, and Drusilla his wife, hear Paul concerning the faith of Christ; and Felix it greatly affected, Act_24:24, Act_24:25. On the expectation of obtaining money for his liberation, Felix keeps Paul in prison, Act_24:26, and being superseded in the government of Judea by Porcius Festus, in order to please the Jews, he leaves Paul bound, Act_24:27.

Acts 25

Porcius Festus being appointed governor of Judea, instead of Felix, the Jews beseech him to have Paul brought up to Jerusalem, that he might be tried there; they lying in wait to kill him on the way, Act_25:1-3. Festus refuses, and desires those who could prove any thing against him, to go with him to Caesarea, Act_25:4, Act_25:5. Festus, having tarried at Jerusalem about ten days, returns to Caesarea, and the next day Paul is brought to his trial, and the Jews of Jerusalem bring many groundless charges against him, against which he defends himself, Act_25:6-8. In order to please the Jews, Festus asks Paul if he be willing to go up to Jerusalem, and be tried there, Act_25:9. Paul refuses, and appeals to Caesar, and Festus admits the appeal, Act_25:10-13. King Agrippa, and Bernice his wife, come to Caesarea to visit Festus, and are informed by him of the accusations against Paul, his late trial, and his appeal from them to Caesar, Act_25:14-21. Agrippa desires to hear Paul; and a hearing is appointed for the following day, Act_25:22. Agrippa, Bernice, the principal officers and chief men of the city being assembled, Paul is brought forth, Act_25:23. Festus opens the business with generally stating the accusations against Paul, his trial on these accusations, the groundless and frivolous nature of the charges, his own conviction of his innocence, and his desire that the matter might be heard by the king himself, that he might have something specifically to write to the emperor, to whom he was about to send Paul, agreeably to his appeal, Act_25:24-27.

Acts 26

Paul answers for himself before Agrippa, to whom he pays a true compliment, in order to secure a favorable hearing, Act_26:1-3; gives an account of his education from his youth up, Act_26:4, Act_26:5; shows that the Jews persecuted him for his maintaining the hope of the resurrection, Act_26:6-8; states his persecution of the Christians, Act_26:9-11; gives an account of his miraculous conversion, Act_26:12-16; and of his call to the ministry, Act_26:16-18. His obedience to that call, and his success in preaching the doctrine of Christ crucified, Act_26:19-23. While he is thus speaking, Festus interrupts him, and declares him to be mad through his abundant learning, Act_26:24; which charge he modestly refutes with inimitable address, and appeals to King Agrippa for the truth and correctness of his speech, Act_26:25-27. On which, Agrippa confesses himself almost converted to Christianity, Act_26:28. Paul's affectionate and elegant address to him on this declaration, Act_26:29. The council breaks up, and they all pronounce him innocent, Act_26:30-32.

Acts 27

It being determined that Paul should be sent to Rome, he is delivered to Julius, a centurion, Act_27:1. They embark in a ship of Adramyttium, and come the next day to Sidon, Act_27:2, Act_27:3. They sail thence, and pass Cyprus, Cilicia, and Pamphylia, and come to Myra, Act_27:4, Act_27:5. They are transferred there to a ship of Alexandria going to Italy; sail past Cnidus, Crete, Salmone, and come to the Fair Havens, Act_27:6-8. Paul predicts a disastrous voyage, Act_27:9-11. They sail from the Fair Havens, in order to reach Crete, and winter there; but, having a comparatively favorable wind, they sail past Crete, and meet with a tempest, and are brought into extreme peril and distress, Act_27:12-20. Paul's exhortation and prediction of the loss of the ship, Act_27:21-26. After having been tossed about in the Adriatic Sea, for many days, they are at last shipwrecked on the island of Melita; and the whole crew, consisting of two hundred and seventy-six persons, escape safe to land, on broken fragments of the ship, vv. 27-44.

Acts 28

St. Paul, and the rest of the crew, getting safely ashore, find that the island on which they were shipwrecked is called Melita, Act_28:1. They are received with great hospitality by the inhabitants, Act_28:2. A viper comes out of the bundle of sticks, laid on the fire, and seizes on Paul's hand, Act_28:3. The people, seeing this, suppose him to be a murderer, and thus pursued by Divine vengeance, Act_28:4. Having shook it off his hand, without receiving any damage, they change their minds, and suppose him to be a God, Act_28:5, Act_28:6. Publius, the governor of the island, receives them courteously, and Paul miraculously heals his father, who was ill of a fever, etc., Act_28:7, Act_28:8. He heals several others also, who honor them much, and give them presents, Act_28:9, Act_28:10. After three months' stay, they embark in a ship of Alexandria, land at Syracuse, stay there three days, sail thence, pass the straits of Rhegium, and land at Puteoli; find some Christians there, tarry seven days, and set forward for Rome, Act_28:11-14. They are met at Appii Forum by some Christians, and Paul is greatly encouraged, Act_28:15. They come to Rome, and Julius delivers his prisoners to the captain of the guard, who permits Paul to dwell by himself only attended by the soldier that kept him, Act_28:16. Paul calls the chief Jews together, and states his case to them, Act_28:17-20. They desire to hear him concerning the faith of Christ, Act_28:21, Act_28:22; and, having appointed unto him a day, he expounds to them the kingdom of Christ, Act_28:23. Some believe, and some disbelieve; and Paul informs them that, because of their unbelief and disobedience, the salvation of God is sent to the Gentiles, Act_28:24-29. Paul dwells two years in his own hired house, preaching the kingdom of God, Act_28:30, Act_28:31.

TRUTH FOR TODAY : "WITH GOD'S PURPOSE, THERE IS GOD'S PROTECTION AND PROVISION."

Certainly the life of the Apostle Paul was not easy. You may recall, he was told by the Lord Jesus Christ how much he would suffer for the sake of the Gospel. In his second epistle to the Church at Corinth, the Apostle Paul gives a sketch of his life in ministry.

2Co 11:23 Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. 2Co 11:24 Of the Jews five times received I forty stripes save one. 2Co 11:25 Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; 2Co 11:26 In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; 2Co 11:27 In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. 2Co 11:28 Beside those things that are without, that which cometh upon me daily, the care of all the churches. 2Co 11:29 Who is weak, and I am not weak? who is offended, and I burn not? 2Co 11:30 If I must needs glory, I will glory of the things which concern mine infirmities.

Two considerations are equally important in the Apostle Paul's recounting of his afflictions and his suffering here in second Corinthians. First, is the obvious - all that he went through. It is amazing that any individual - for the sake of the Gospel, would or could go through all of these difficulties. The second consideration perhaps, is not so noticeable. It is the fact that in all of these adverse circumstances and harrowing events, he survived each and every one. God - the Father, the Son, and the Holy Spirit along with ministering angels, continued to preserve the life of the Apostle Paul, even though he obviously was not spared from a life filled with adversity. From this you learn that when God has a purpose for your life, he provides and protects. The onus is on God as your Father to accomplish all of these things.

Further, in case you are prone to doubt, God has a specific purpose for the life of every person he saves. That is, everyone that is truly a Christian is being preserved and provided for. You are safe in this world and the next, because God has a purpose for your life. He has a plan, something in mind he needs to accomplish. Therefore, nothing can happen to you that God does not either ordain or permit. Moreover, even if your life is fraught with difficulties, problems, and perplexing events, you can be assured God is keeping you. Remember, the chief purpose of God for every Christian, is to be conformed to the image of Jesus Christ.

Rom 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. Rom 8:29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Rom 8:30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Keep in mind, these three verses from Romans chapter 8 were written by the Apostle Paul. His words (that is, God's Word) where written by a man who experienced tremendous persecution and numerous frustrations, pain, and other vexing occurrences that often left him weak and frail in body. Yet, he "knew" that all things were working together for good; that is, his good, as God was fashioning him into the image of Jesus Christ. However, this is true of you also. Namely, God has a purpose for your life, and the goal - primarily, is to conform you into the image of Christ. Obviously, everything "working for good" includes your calling and vocation in life.

Yet, it is encouraging to know that because God does have a purpose for your life, he obligates himself to provide, protect, and preserve you. Therefore, since you are a Christian, you are covered by God's "assurance plan." This assurance is that Christ is in you and you are in Christ. Therefore, all that you need today, tomorrow, and forever will be provided for you because you belong to him, and he belongs to you.

Fannie Crosby, totally blind from the age of six weeks, and perhaps the most prolific hymn writer in Christian history (it is estimated that she wrote about 8000 hymns) once stated -

"It seemed intended by the blessed providence of God that I should be blind all my life, and I thank him for the dispensation. If perfect earthly sight were offered me tomorrow I would not accept it. I might not have sung hymns to the praise of God if I had been distracted by the beautiful and interesting things about me."[2] Here, Fannie Crosby states the principle of Roman 8:28-29, as well as the attitude of the Apostle Paul. Namely, adversity and affliction work together for good to the Christian.

Thus, she wrote these words and one of her most famous hymns -

"Blessed assurance, Jesus is mine! Oh, what a foretaste of glory divine!

Heir of salvation, purchase of God. Born of His Spirit, washed in His blood."

Refrain: "This is my story, this is my song, Praising my Savior all the day long"

If you consider the text above, you will notice a few important points about the Apostle Paul's experience as a prisoner on this ship that is in a terrible storm. First, is the force and severity of the storm. It is called "Euroclydon" that in Greek, indicates a storm of unusual intensity. This storm was blowing on the waters from every direction. Most times storms blow from one, perhaps two directions. However, this unique and infrequent storm continued to blow from many directions. In the process, it caused the seas to have unusually high and forceful swells. Second, is the length of this storm. All of these men including the Apostle Paul were in the midst of this tempest for at least two weeks. So terrible was the storm, that no one on the ship ate any food for fourteen days. Next, after two weeks of incredible hardship, an angel appears to the Apostle Paul telling him - "fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee."

With this, the Apostle Paul adds - "wherefore, sirs, be of good cheer: for I believe God, and it shall be even as it was told me." After this, the Apostle Paul encourages everyone to eat, and does so by breaking bread, giving thanks to God, then begins to eat first. Once again, we see in the lives of the early Church - in this case, the Apostle Paul, tremendous faith. Notice the words - "I believe God, and it shall be even as it was told me." Always keep in mind, faith believes God when he speaks, and faith speaks what God speaks before there is a fulfillment of what God has promised.

As you may imagine, this storm was no small trial for the Apostle Paul. After two full weeks of this incredibly powerful storm tearing the ship apart as experienced sailors look to abandon it, the ordeal must have taken its toll on the Apostle Paul. Yet, when he is told that God is going to spare him and everyone on the ship -he believes God. This is the essence of faith. It goes beyond the present circumstances and directs its attention to what God has promised. In other words, in spite of evidence to the contrary, or the present circumstance, a man or woman who has faith in God believes what God has written in his Book - the Holy Bible. Biblical faith, real faith, looks past the present distress to the future blessing. Faith, the substance of things hoped for, and the evidence of things not seen, believes against what may seem improbable or impossible. This you see in the life of the Apostle Paul.

Therefore, today believe that God has a purpose for your life every bit as much as he did for the Apostle Paul, or anyone else who truly belongs to Christ. Once you accept that fact, you can believe further that when God has a purpose, he also protects and provides until his purpose is accomplished. This is certainly a "Blessed Assurance."

[1] Elias Boudinot, The Life, Public Services, Addresses, and Letters of Elias Boudinot, J. J. Boudinot, editor (Boston: Houghton, Mifflin & Co., 1896), Vol. I, pp. 19, 21, speech in the First Provincial Congress of New Jersey.
[2] Fannie Crosby, "Blessed Assurance,";http://www.cyberhymnal.org/bio/c/r/o/crosby_fj.htm

Christ The Great Shepherd Will Never Leave His Sheep

Pastor Ray Barnett — Sat, 21 Nov 2026 00:00:00 -0700

INTERESTING FACTS : Congress, U. S. House Judiciary Committee, 1854;

"Had the people, during the Revolution, had a suspicion of any attempt to war against Christianity, that Revolution would have been strangled in its cradle... In this age, there can be no substitute for Christianity... That was the religion of the founders of the republic and they expected it to remain the religion of their descendants."[1]

Daily Reading : ACTS 21 - 23

TEXT : Acts 22:6 And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. 22:7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? 22:8 And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. 22:9 And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me. 22:10 And I said, What shall I do, LORD? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. 23:9 And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God. 23:10 And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. 23:11 And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.

THEME : GOD'S PRESENCE

Acts 21

We have, with a great deal of pleasure, attended the apostle in his travels throughout the Gentile nations to preach the gospel, and have seen a great harvest of souls gathered in to Christ; there we have seen likewise what persecutions he endured; yet still out of them all the Lord presently delivered him, 2Ti_3:11. But now we are to attend him to Jerusalem, and there into lasting bonds; the days of his service now seem to be over, and nothing to remain but days of suffering, days of darkness, for they are many. It is a thousand pities that such a workman should be laid aside; yet so it is, and we must not only acquiesce, as his friends then did, saying, "The will of the Lord be done;" but we must believe, and shall find reason to do so, that Paul in the prison, and at the bar, is as truly glorifying God, and serving Christ's interest, as Paul in the pulpit was. In this chapter we have, I. A journal of Paul's voyage from Ephesus to Caesarea, the next sea-port to Jerusalem, some places he touched at, and his landing there (Act_21:1-7). II. The struggles he had with his friends at Caesarea, who mightily opposed his going up to Jerusalem, but could not prevail (Act_21:8-14). III. Paul's journey from Caesarea to Jerusalem, and the kind entertainment which the Christians there gave him (Act_21:15-17). IV. His compliance with the persuasions of the brethren there, who advised him so far to compliment the Jews as to go and purify that it might appear he was no such enemy to the Mosaic rites and ceremonies as he was reported to be (Act_21:18-26). V. The turning of this very thing against him by the Jews, and the apprehending of him in the temple as a criminal thereupon (Act_21:27-30). VI. The narrow escape he had of being pulled to pieces by the rabble, and the taking of him into fair and legal custody by the chief captain, who permitted him to speak for himself to the people (Act_21:31-40). And so we have him made a prisoner, and shall never have him otherwise to the end of the history of this book. (Matthew Henry)[2]

Acts 22

In the close of the foregoing chapter we had Paul bound, according to Agabus's prophecy of the hard usage he should receive from the Jews at Jerusalem, yet he had his tongue set at liberty, by the permission the chief captain gave him to speak for himself; and so intent he is upon using that liberty of speech which is allowed him, to the honour of Christ and the service of his interest, that he forgets the bonds he is in, makes no mention of them, but speaks of the great things Christ had done for him with as much ease and cheerfulness as if nothing had been done to ruffle him or put him into disorder. We have here, I. His address to the people, and their attention to it (Act_22:1, Act_22:2). II. The account he gives of himself. 1. What a bigoted Jew he had been in the beginning of his time (Act_22:3-5). 2. How he was miraculously converted and brought over to the faith of Christ (Act_22:6-11). 3. How he was confirmed and baptized by the ministry of Ananias (Act_22:12-16). 4. How he was afterwards called, by an immediate warrant from heaven, to be the apostle of the Gentiles (Act_22:17-21). III. The interruption given him upon this by the rabble, who could not bear to hear any thing said in favour of the Gentiles, and the violent passion they flew into upon it (Act_22:22, Act_22:23). IV. Paul's second rescue out of the hands of the rabble, and the further course which the chief captain took to find out the true reason of this mighty clamour against Paul (Act_22:24, Act_22:25). V. Paul's pleading his privilege as a Roman citizen, by which he was exempted from this barbarous method of inquisition (Act_22:26-29). VI. The chief captain's removing the cause into the high priest's court, and Paul's appearing there (Act_22:30). (Matthew Henry)[3]

Acts 23

The close of the foregoing chapter left Paul in the high priest's court, into which the chief captain (whether to his advantage or no I know not) had removed his cause from the mob; and, if his enemies act there against him with less noise, yet it is with more subtlety. Now here we have, I. Paul's protestation of his own integrity, and of a civil respect to the high priest, however he had upon a sudden spoken warmly to him, and justly (Act_23:1-5). II. Paul's prudent contrivance to get himself clear of them, by setting the Pharisees and Sadducees at variance one with another (Act_23:6-9). III. The governor's seasonable interposal to rescue him out of their hands likewise (Act_23:10). IV. Christ's more comfortable appearing to him, to animate him against those difficulties that lay before him, and to tell him what he must expect (Act_23:11). V. A bloody conspiracy of some desperate Jews to kill Paul, and their drawing in the chief priests and the elders to be aiders and abettors with them in it (Act_23:12-15). VI. The discovery of this conspiracy to Paul, and by him to the chief captain, who perceived so much of their inveterate malice against Paul that he had reason enough to believe the truth of it (Act_23:16-22). VII. The chief captain's care of Paul's safety, by which he prevented the execution of the design; he sent him away immediately under a strong guard from Jerusalem to Caesarea, which was now the residence of Felix, the Roman governor, and there he safely arrived (Act_23:23-35). (Matthew Henry)[3]

TRUTH FOR TODAY : "CHRIST THE GREAT SHEPHERD WILL NEVER LEAVE HIS SHEEP."

One of the great promises made by Jesus before he ascended into Heaven was that he would never leave his Church. He said - "lo, I am with you alway, even until the end of the world." This was one of his final promises. No doubt, during periods of great persecution, the early Church must have wondered - "where is God now?" This would be only natural. All human beings, at least those who believe there is a God, when they are distressed they look to him for help. In particular, when a person is alone, they want the presence and comfort of God even more. Therefore, this promise of Christ to never leave his Church, although once again, perhaps doubted at times by many Christians, is still one of great consolation and encouragement.

The Apostle Paul, once the great antagonist and persecutor of the Church, then of course, one of the greatest preachers and teachers of Christ, certainly knew what it was like to be left alone. Persecuted more frequently than he ever persecuted in the Church before he committed his life to Christ, hand in prison more often than the other Apostles, Paul had his share of deprivation and loneliness. Christians have a tendency to read the Bible romantically; meaning, they do not contemplate what the emotions, feelings, and fears these early Christian leaders had. Remember, the Church was not worldwide as it is today. Neither was it has populated. It was just beginning. Therefore, there were scant resources to make their lives more comfortable. There were not too many Christian agencies, or other amenities that could help the persecuted and afflicted people of God.

For this reason, there was by necessity, the need for total dependence on Christ. However, that does not mean the early Church as well as the Apostles did not have moments of doubt and frustration. For instance, in the text of Acts chapter 22, as the apostle poll recounts his conversion on the road to Damascus, keep in mind how fearful those he can present and persecuted must have felt. The early Christians were just like you. They have feelings, emotions, and the common garden variety of fears and apprehensions.

However, the Apostle Paul was converted by the direct intervention and appearance of the One who said - "I am with you alway, even unto the end of the world." When word of what had happened to Saul of Tarsus continued to reach the ears of the early Church, and once they were convinced the Apostle Paul was now truly a Christian, it must have greatly encouraged their hearts to see the power of God in his care and ability to protect and defend them from this great persecutor of the Church, and in even more so, by converting him. Notice in Acts 22:7 the words of the Lord Jesus Christ says - "Saul, Saul why persecutest thou me? The Apostle Paul, not knowing who was speaking to him asked who he was. Then, in Acts 22:8, the response that comes from Jesus is - "I am Jesus of Nazareth, whom thou persecutest". In this statement of the Lord Jesus Christ, you will find great encouragement.

The reason is, Jesus so closely identifies himself with you (that is, the Church), that any persecution against any individuals that belong to Jesus Christ, is considered a direct attack on Jesus himself. So intimately is Jesus Christ bound to his Church, that to assail the Christian is to afflict Christ himself. Thus, you are not only have a promise that Christ will never leave you or forsake you, but that you and he ought bound together has flesh and bone. The Apostle Paul would write of this mystery (that is, that Christ considers his people to be "his body") in these words -

Eph 5:25 Husbands, love your wives, even as Christ also loved the Church, and gave himself for it; Eph 5:26 That he might sanctify and cleanse it with the washing of water by the word, Eph 5:27 That he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. Eph 5:28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. Eph 5:29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the Church: Eph 5:30 For we are members of his body, of his flesh, and of his bones. Eph 5:31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. Eph 5:32 This is a great mystery: but I speak concerning Christ and the Church.

During this time on the Damascus road as Jesus appeared to the Apostle Paul converted him, Jesus also told the Apostle Paul what great things he would suffer for Christ sake. He also told him that he had a ministry that was appointed by God for him to do. Further, when Ananias came to the Apostle Paul and called him - "brother," he stated - "the God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. For thou shalt be his witness unto all men of what thou hast seen and heard."

Keep in mind, while all of this is transpiring - namely, the conversion of the Apostle Paul and his being given a commissioned by Christ, that the Christians at Damascus were waiting to be brought to Jerusalem and to be punished by the Apostle Paul. This means, while the Christians at Damascus (who, where no doubt praying and interceding to God) waited for Saul of Tarsus to arrive and arrest them, Christ is at work converting him. Obviously, these two events were going on simultaneously. That is, as the Christians at Damascus wait to be punished, God is busy delivering them through but, conversion of their persecutor. You should take note of this principle. Namely, God is always at work doing his will, for his purposes, both in the world and in the Church. Thus, when Jesus said - "I will never leave thee nor forsake thee," that is what he meant. On your part it takes faith to believe this truth. Otherwise, you will be prone to excessive fear and worry.

After his conversion, even the Apostle Paul frequently needed the encouragement of knowing Christ was at hand to help him. For instance, in our text, after the Apostle Paul is nearly pulled in pieces by the angry mob and he is brought into the barracks of the roman soldiers ("castle") the next night the LORD stands by him. In Acts 23:11, it states that Jesus said to Paul - "Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must tell bear witness also at Rome." Of the fact that there was more work for the Apostle Paul to do, alerted him that he would not die, at least not yet. There was more for him to do, thus, his life would continue to be protected and preserved until Christ was finished with him.

When the Apostle Paul was a prisoner, while in transport during a great storm at sea, and angel of God stood near him at the height of the storm and said to him - "... Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee." (Act 27:24) Again, you see Christ always with his Church.

Perhaps, one of the greatest words of encouragement that you can take for yourself from the life of the Apostle Paul is earlier in his ministry when he was in the city Corinth. Evidently, the Apostle Paul was somewhat fearful even though many of the Corinthians are becoming Christians and being baptized, including the ruler of the synagogue whose name was Crispus. You would think the Apostle Paul would be at the height of satisfaction. Yet, once again, he obviously was fearful for his life. This is inferred, as Christ appears to him in a vision of the night saying -

"Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city." (Act 18:9 - 10)

Notice, that Jesus tells the Apostle Paul several things. First, do not be afraid. This is often the case throughout the entire Bible when God appears to his people when they are in fear. Second, Jesus tells the Apostle Paul to speak boldly. Thirdly, he comforts Paul by stating he is with him. Lastly, Jesus tells the Apostle Paul - "no man shall set on thee to hurt thee: for I have much people in this city." Only God himself can declare that no man will hurt thee. This demonstrates the sovereign control of God over all people, places, living creatures, and the entire extent of the earth and the cosmos. It further illustrates Christ is God. In addition, it once again elucidates the truth that Christ is with his Church at all times.

Christ is the great shepherd of the sheep. He will never leave his flock. More than that, Christ has every intention of caring, comforting, and providing for his own. Therefore, be encouraged. Christ, the great shepherd of the sheep is with you today.

[1] Reports of Committees of the House of Representatives Made During the First Session of the Thirty-Third Congress (Washington: A. O. P. Nicholson, 1854), pp. 6-9
[2] Henry, Matthew. Matthew Henry's Commentary on the Whole Bible. Public Domain, 1662 - 1714.
[3] Ibid
[4] Ibid

There Are Three Fundamentals Of The Gospel

Pastor Ray Barnett — Fri, 20 Nov 2026 00:00:00 -0700

INTERESTING FACTS : United States Congress - 1854

"The great, vital, and conservative element in our system is the belief of our people in the pure doctrines and the divine truths of the Gospel of Jesus Christ."[1]

Daily Reading : Acts 18 - 20

TEXT : Acts 20:17 And from Miletus he sent to Ephesus, and called the elders of the Church. 20:18 And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 20:19 Serving the LORD with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: 20:20 And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house, 20:21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 20:22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 20:23 Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 20:24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the Gospel of the grace of God.

THEME : The Gospel

Acts 18

In this chapter we have, I. Paul's coming to Corinth, his private converse with Aquila and Priscilla, and his public reasonings with the Jews, from whom, when they rejected him, he turned to the Gentiles (Act_18:1-6). II. The great success of his ministry there, and the encouragement Christ gave him in a vision to continue his labours there, in hopes of further success (Act_18:7-11). III. The molestations which after some time he met with there from the Jews, which he got pretty well through by the coldness of Gallio, the Roman governor, in the cause (Act_18:12-17). IV. The progress Paul made through many countries, after he had continued long at Corinth, for the edifying and watering of the Churches which he had founded and planted, in which circuit he made a short visit to Jerusalem (Act_18:18-23). V. An account of Apollo's improvement in knowledge, and of his usefulness in the Church (Act_18:24-28).[Matthew Henry][2]

Acts 19

We left Paul in his circuit visiting the Churches (Act_18:23), but we have not forgotten, nor has he, the promise he made to his friends at Ephesus, to return to them, and make some stay there; now this chapter shows us his performance of that promise, his coming to Ephesus, and his continuance there two years; we are here told, I. How he laboured there in the word and doctrine, how he taught some weak believers that had gone no further than John's baptism (Act_19:1-7), how he taught three months in the synagogue of the Jews (Act_19:8), and, when he was driven thence, how he taught the Gentiles a long time in a public school (Act_19:9, Act_19:10), and how he confirmed his doctrine by miracles (Act_19:11, Act_19:12). II. What was the fruit of his labour, particularly among the conjurors, the worst of sinners: some were confounded, that did but make use of his name (Act_19:13-17), but others were converted, that received and embraced his doctrine (Act_19:18-20). III. What projects he had of further usefulness (Act_19:21, Act_19:22), and what trouble at length he met with at Ephesus from the silversmiths, which forced him thence to pursue the measures he had laid; how a mob was raised by Demetrius to cry up Diana (Act_19:23-34), and how it was suppressed and dispersed by the town-clerk (Act_19:35-41). [Matthew Henry][3]

Acts 20

In this chapter we have, I. Paul's travels up and down about Macedonia, Greece, and Asia, and his coming at length to Troas (Act_20:1-6). II. A particular account of his spending one Lord's day at Troas, and his raising Eutychus to life there (Act_20:7-12). III. His progress, or circuit, for the visiting of the Churches he had planted, in his way towards Jerusalem, where he designed to be by the next feast of pentecost (Act_20:13-16). IV. The farewell sermon he preached to the presbyters at Ephesus, now that he was leaving that country (v. 17-35). V. The very sorrowful parting between him and them (Act_20:36-38). And in all these we find Paul very busy to serve Christ, and to do good to the souls of men, not only in the conversion of heathen, but in the edification of Christians. [Matthew Henry][3]

TRUTH FOR TODAY : "THERE ARE THREE FUNDAMENTALS OF THE GOSPEL."

There are three fundamental truths of the Gospel of Jesus Christ. You can find all of them in the text above. The three fundamental truths of the Gospel of Jesus Christ are - repentance of sin, faith in the Lord Jesus Christ (particularly his atonement on the cross), and the continual grace of God in your life.

It is truly amazing as we study the early Church in the book of Acts, the approach of the early Christians especially the Apostles, as they willingly laid down their lives for the Gospel. In the text, you see the Apostle Paul state that he knows that in every city where he goes to preach, he is going to be imprisoned and/or afflicted for Jesus' sake. Yet, he mentions that "none of these things move me." That is quite a statement. It represents the prevailing attitude of the early Church. That is, the Church was not easily moved away from the faith of the Lord Jesus Christ that we now call Christianity.

Simple but not easy, Christianity in the beginning was more than just a codified system of intellectual or academic beliefs. It was, as it should be, a way of life. More specifically, it was the way (early Christianity was known as "the way" because it described a way of life for these early Christians) the Apostles and disciples (read: "Christians") lived every day. It was more than a once a week service. Of course, it was also more than mere "lip service." Christ commands were, once again, the way those who believed on the Lord Jesus Christ lived every single day. They obeyed Christ and the commands of the Apostles. For this reason, within a short space of time, Christianity dominated the entire Roman Empire.

As stated, there were (are) three staple truths of the Gospel of Jesus Christ. Further, they have not changed. God cannot change. Further, the New Testament is clear that Jesus Christ is "the same yesterday, today, and forever." Therefore, since God himself cannot change in the Trinity of Father, Son, and Holy Spirit - neither can his Gospel.

First, there is faith. Even though faith and repentance are concurrent events, faith comes first. You must believe, truly believe, that Jesus is the Messiah. Further, you must trust that what Jesus says about "being born again," is initiated by obeying his commands. Said another way, being "born again," is obeying Christ. This is the meaning of "faith." Anything else is a mere intellectual assent to a system of truths rather than the actual practice of truth. Between the two - that is, theoretical knowledge vs. obeying the instructions and commands of Christ and the Apostles, there is a wide gulf.

Thus, we conclude that Christianity is more than just "going to Church." The fact is - the Church (the Greek word for Church is ekklesia, and it means "called out ones") speaks of the people or individuals that Christ has "saved." Although we meet in buildings of all sorts and kinds, the Church nevertheless, is not an edifice made of brick, mortar, and stone. Interestingly, God said this very thing to Israel when they build the Temple. He stated that he cannot dwell in a building made by man's hands. When we come to the New Testament, we see that the "Temple," is the people called by God, living in faith, and receiving grace on a daily basis to live a holy life. In other words, the Church is people. They are, you are, the called out ones ordained by God to receive eternal life.

When it comes to repentance (the Greek word metanoia means to "change the mind"), because you believe what Jesus said and commanded, you "turn," from all the Bible calls sin. Sin, by Biblical definition is - "the transgression of the law." This means, breaking or not keeping the moral law or God contained in the 10 commandments. Further, with regard to the transgressing of God's laws, the New Testament is that all have sinned. Therefore, everyone needs to "repent." As defined, you accomplish this by believing the Gospel, and in the process turn to Christ to follow him. Therefore, faith and repentance are synonymous with one another on certain points, while grace is what is obtained and given to those who - "repent and believe the Gospel."

As mentioned, these three doctrines or truths are fundamental to New Testament Christianity. Further, as also stated, the Gospel has not changed. Man has changed, as is evident in every period of both Israel's history and the Church's history. However, God has not changed. Neither has his Gospel, his commands, his principles, and thankfully - his promises.

Therefore, it is incumbent on you as well as every human being that comes to Christ, to comply with his Word. God has not given any man the right to amend or edit his Book. The Gospel of Jesus Christ - that had three fundamental truths in the early Church, still has three fundamental truths today. Once again, they are -faith, repentance, and grace.

Some teach - erroneously, that a man is saved by faith [alone]. That statement is a half- truth, unless it includes repentance and the subsequent grace that attends such changing of the mind. However, without repentance faith, once again, is nothing more than an intellectual or academic assent to religious dogma. The reason that a person is "born again," is due to the grace of God, predicated on his or her turning from sin to "the way" of Christ. This is what the early Church practiced and preached.

For their reward, they could face death willingly and with confidence. This is also a result of faith and repentance and the attending grace of God in an individual's life. Without that, facing death is tenuous, frightening, and uncertain. Undoubtedly, it is not faced with joy as we see in the life of the Apostle Paul. He stated, once again - "none of these things move me." He knew, that everywhere he went, he would be put in jail and, or afflicted for what he preached. Yet, he was not afraid. Moreover, he was able to finish his ministry with joy and confidence.

In the times in which we live, you need this confidence. You can obtain it only by following the directives given to you in the New Testament by the Lord Jesus Christ and his Apostles. Again, they are - faith, repentance, and the grace of God. These are the three fundamental truths of the Gospel.

[1] Journal of the House of the Representatives of the United States of America (Washington, DC: Cornelius Wendell, 1855), 34th Cong., 1st Sess., p. 354, January 23, 1856; see also: Lorenzo D. Johnson, Chaplains of the General Government With Objections to their Employment Considered (New York: Sheldon, Blakeman & Co., 1856), p. 35, quoting from the House Journal, Wednesday, January 23, 1856, and B. F. Morris, The Christian Life and Character of the Civil Institutions of the United States (Philadelphia: George W. Childs, 1864), p. 328
[2] Henry, Matthew. Matthew Henry's Commentary on the Whole Bible. Public Domain, [1662 - 1714].
[3] Ibid;
[4] Ibid;

We Need Each Other

Pastor Ray Barnett — Wed, 18 Nov 2026 00:00:00 -0700

INTERESTING FACTS : John Quincy Adams , born July 11, 1767, Braintree [now Quincy], Massachusetts [U.S.], died February 23, 1848, Washington, D.C., U.S.; Eldest son of President John Adams and sixth president of the United States (1825-29). In his prepresidential years he was one of America's greatest diplomats (formulating, among other things, what came to be called the Monroe Doctrine); in his postpresidential years (as U.S. congressman, 1831-48) he conducted a consistent and often dramatic fight against the expansion of slavery.[1]

"My hopes of a future life are all founded upon the Gospel of Christ and I cannot cavil or quibble away [evade or object to]. . . . the whole tenor of His conduct by which He sometimes positively asserted and at others countenances [permits] His disciples in asserting that He was God."[2]

Daily Reading : ACTS 14 - 15; 16 - 17

TEXT : Acts 15:36 And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the Word of the LORD, and see how they do. 15:37 And Barnabas determined to take with them John, whose surname was Mark. 15:38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. 15:39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; 15:40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. 15:41 And he went through Syria and Cilicia, confirming the Churches.

THEME : Encouragement

Acts 14

We have, in this Chapter, a further account of the progress of the Gospel, by the ministry of Paul and Barnabas among the Gentiles; it goes on conquering and to conquer, yet meeting with opposition, as before, among the unbelieving Jews. Here is, I. Their successful preaching of the Gospel for some time at Iconium, and their being driven thence by the violence of their persecutors, both Jews and Gentiles, and forced into the neighbouring countries (Act_14:1-7). II. Their healing a lame man at Lystra, and the profound veneration which the people conceived of them thereupon, which they had much ado to keep from running into an extreme (Act_14:8-18). III. The outrage of the people against Paul, at the instigation of the Jews, the effect of which was that they stoned him, as they thought, to death; but he was wonderfully restored to life (Act_14:19, Act_14:20). IV. The visit which Paul and Barnabas made to the Churches which they had planted, to confirm them, and put them into order (Act_14:21-23). V. They return to Antioch, whence they were sent forth; the good they did by the way, and the report they made to the Church of Antioch of their expedition, and, if I may so say, of the campaign they had made (Act_14:24-28). (Matthew Henry)[3]

Acts 15

Hitherto we have, with a great deal of pleasure, attended the Apostles in their glorious travels for the propagating of the Gospel in foreign parts, have seen the bounds of the Church enlarged by the accession both of Jews and Gentiles to it; and thanks be to that God who always caused them to triumph. We left them, in the close of the foregoing Chapter, reposing themselves at Antioch, and edifying the Church there with the rehearsal of their experiences, and it is a pity they should ever be otherwise employed; but in this Chapter we find other work (not so pleasant) cut out for them. The Christians and ministers are engaged in controversy, and those that should have been now busied in enlarging the dominions of the Church have as much as they can do to compose the divisions of it; when they should have been making war upon the devil's kingdom they have much ado to keep the peace in Christ's kingdom. Yet this occurrence and the record of it are of great use to the Church, both for warning to us to expect such unhappy discords among Christians, and direction to us what method to take for accommodating them. Here is, I. A controversy raised at Antioch by the judaizing teachers, who would have the believing Gentiles brought under the yoke of circumcision and the ceremonial law (Act_15:1, Act_15:2). II. A consultation held with the Church at Jerusalem about this matter, and the sending of delegates thither for that purpose, which occasioned the starting of the same question there (Act_15:3-5). III. An account of what passed in the synod that was convened upon this occasion (Act_15:6). What Peter said (Act_15:7-11). What Paul and Barnabas discoursed of (Act_15:12). And, lastly, what James proposed for the settling of this matter (Act_15:13-21). IV. The result of this debate, and the circular letter that was written to the Gentile converts, directing them how to govern themselves with respect to Jews (Act_15:22-29). V. The delivering of this determination to the Church at Antioch, and the satisfaction it gave them (Act_15:30-35). VI. A second expedition designed by Paul and Barnabas to preach to the Gentiles, in which they quarrelled about their assistant, and separated upon it, one steering one course and the other another (Act_15:36-41). (Matthew Henry)[4]

Acts 16

It is some rebuke to Barnabas that after he left Paul we hear no more of him, of what he did or suffered for Christ. But Paul, as he was recommended by the brethren to the grace of God, so his services for Christ after this are largely recorded; we are to attend him in this Chapter from place to place, wherever he came doing good, either watering or planting, beginning new work or improving what was done. Here is, I. The beginning of his acquaintance with Timothy, and taking him to be his assistant (Act_16:1-3). II. The visit he made to the Churches for their establishment (Act_16:4, Act_16:5). III. His call to Macedonia (after a restraint he had been under from going to some other places), and his coming to Philippi, the chief city of Macedonia, with his entertainment there (Act_16:6-13). IV. The conversion of Lydia there (Act_16:14, Act_16:15). V. The casing of an evil spirit out of a damsel (Act_16:16-18). VI. The accusing and abusing of Paul and Silas for it, their imprisonment, and the indignities done them (Act_16:19-24). VII. The miraculous conversion of the jailer to the faith of Christ (Act_16:25-34). VIII. The honourable discharge of Paul and Silas by the magistrates (Act_16:35-40). (Matthew Henry)[4]

Acts 17

We have here a further account of the travels of Paul, and his services and sufferings for Christ. He was not like a candle upon a table, that gives light only to one room, but like the sun that goes its circuit to give light to many. He was called into Macedonia, a large kingdom, Act_16:9. He began with Philippi, because it was the first city he came to; but he must not confine himself to this. We have him here, I. Preaching and persecuted at Thessalonica, another city of Macedonia (Act_17:1-9). II. Preaching at Berea, where he met with an encouraging auditory, but was driven thence also by persecution (Act_17:10-15). III. Disputing at Athens, the famous university of Greece (Act_17:16-21), and the account he gave of natural religion, for the conviction of those that were addicted to polytheism and idolatry, and to lead them to the Christian religion (Act_17:22-31), together with the success of this sermon (Act_17:32-34). (Matthew Henry)[4]

TRUTH FOR TODAY : "WE NEED EACH OTHER."

Some Christians do not understand the fact that we need each other. Yet, this is the truth. The body of Christ is just like the physical body that has various parts. From the head to the feet everyone is part of the Body. Therefore, it is ludicrous to think one part of the human body does not need the other. In life, we can live without some organs or some body parts. However, in the Body of Christ, we cannot live without each other. Jesus Christ, the Creator of all things, has designed his body (that is, the Church) to have a mutual need one of the other. This is the truth of the Holy Scriptures. We need each other.

It Acts Chapter 15: 36 it tells us that Paul said unto Barnabas - "let us go again and visit our brother in every city we have preach to where the LORD, and see how they do." This shows a concern of the Apostle Paul for all who were considered Christians or disciples. It expresses the desire of his heart, as you often see in his see in his epistles - he cared much for the brethren. This brings us to the point - you and I should have equal concern for all who are called by the name Christian. Even if we do not agree on certain (nonessential) doctrines, you and I must at all times love one another. This is the command of Christ, and it is the example we see in the New Testament, in the Apostles and early believers.

There is something to point out in the 15th Chapter of the Book of Acts. Namely, Barnabas (whose name means "son of encouragement"), in Acts 15:37 states he was "determined to take with them John, whose surname was Mark." This is the same Mark who wrote the Gospel according to Mark. However, the Apostle Paul in Acts 15:38 did not think it was good to take John Mark with them, because he had deserted them from Pamphylia and did not go with them any further on that missionary trip. Then, in Acts 15: 39, it tells us that the contention was so sharp between Paul and Barnabas that they departed from each other. Barnabas took Mark and went to Cyprus. Paul took Silas as all the brethren recommended him and Silas to the grace of God.

This is an unusual text in that it shows Christians do not always agree on (again - nonessential)[7] doctrines or decisions to be made by the Church. Remember, the Apostle Paul wrote more than half of the New Testament. Barnabas on the other hand is a prominent figure in the Book of Acts and the early Church. Yet, they have such a sharp disagreement between them; they will no longer travel with each other for a season. The reason this is unusual, is that it seems - on the surface, to undermine the command of Christ to love one another. However, love does not always need to agree on matters of life where opinions differ; and, when what is at stake is not critical or vital to (Christian or moral) life itself. In other words, Christians are allowed to disagree. However, they are not permitted to cease loving one another.

What is so astonishing about this event is that Paul and Barnabas are both right and their opinions of John Mark. Paul, with a view to the dangers of missionary work and evangelism, knows that John Mark is not (at least not at this point in time) suitable or able to withstand the rigors of Christian ministry. On the other hand, Barnabas, once again the encourager sees something in John Mark that is still important and certainly not beyond redemption. More specifically, through Barnabas' encouragement, John Mark would go on to serve - not only the Church, but the entire world, with his 16 Chapters on the life of Christ. In other words, Mark is somewhat like Paul in that both of them play a part in writing the Word of God, the New Testament. Of course, the Apostle Paul would write more than half of it. Still, John Mark is a Christian "scribe," like the Apostle Paul.

In the end, Barnabas served a great purpose in his encouragement of John Mark. Through him we have today four accounts of the Gospel of Jesus Christ. Matthew, "Mark," Luke, and John. These are the four reports (Matthew, Mark, and Luke being "synoptic"[viii] and John's being supplementary and supporting) of the life of Jesus Christ, the Savior of the world. Once again, it is interesting to see how John Mark, or simply - Mark, turned out. Yet, you may think - what would have become of his life if someone did not encourage him? Keeping in mind the providence and sovereignty of God, we can entertain the question as to whether Mark would have wrote the Gospel of Jesus Christ (or one account of Jesus' Gospel), or how his life would have went in general. Remember, in one sense, he was a failure. He deserted the Apostle Paul and Barnabas on a missionary trip. In those days, desertions from Christian duty were extremely serious. For instance, in the early Church, if a bishop or elder recanted his testimony of his dedication to the Lord Jesus Christ during a time of persecution, they would be thrust from the Church. In other words, the bishop or elder not only lost his position of leadership, but he also lost his fellowship in the Church. Therefore, we can see the reason the contention was so sharp between Paul and Barnabas. Desertion of Christian duty was viewed as not only as an act of cowardice, but it was almost tantamount to sacrilege.

Thus, the story of the Apostle Paul and Barnabas contention is an important one. First, it shows us that Christians can disagree and still be brethren. Second, it shows us that every Christian leader is not always 100% correct all the time. As a matter of fact, the Apostle Paul would write of his confronting the Apostle Peter when Peter refused to eat with the Gentiles when the Jews were present. The Apostle Paul states clearly that he "withstood him to the face." This may seem odd to you, seeing that all these men were filled with the Holy Spirit. However, being filled with God, and being dedicated totally to the Gospel of Jesus Christ, does not make any Christian infallible. It simply means that God is guiding and strengthening his Church, who are, after all, just average people. Remember, the Bible states clearly that all have sinned. Further, whether you translate the word "all," in Greek, Hebrew, or any other language it means "everyone." It includes every single person whether they are the rank and file Christian or a leader in the Church of Jesus Christ.

As mentioned, in the end, John Mark goes on to be a great asset to the Christian Church. Mark would not only go on to write the Gospel of Jesus Christ, but in general he was profitable to the ministry - as the Apostle Paul records. "Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry." (2Ti 4:11) Knowing what took place at Pamphylia, this is a great a statement. Again, it shows what good can be done when one brother encourages another. For in 2 Timothy 4:11 the Apostle Paul acknowledges that Mark is (now) "profitable." Obviously, he would not have said that same thing years earlier when he and Barnabas disagreed about the future of John Mark.

Concerning in what specific way Mark was profitable, the Apostle Paul does not say. Albert Barnes gives his thoughts on 2 Timothy 4:11.

"In what way he would be profitable, he does not say; nor is it known why Mark was at that time with Timothy. It may be observed, however, that this is such language as Paul might be expected to use of Mark, after what had occurred, as recorded in Act_15:38. He felt that he was now about to die. If he suspected that there was on the part of Mark any lingering apprehension that the great Apostle was not entirely reconciled to him, or retained a recollection of what had formerly occurred, nothing would be more natural than that, at this trying time of his life, Paul should summon him to his side, and express toward him the kindest emotions. It would soothe any lingering irritation in the mind of Mark, to receive such a message." (Albert Barnes)[8]

In any case, we need each other. There are many "Lone Ranger Christians," in the world today. There are some who say they do not need the Church. Or they say they do not need the pastor or the brethren. However, this is a great error. Christ did not design any of us to be alone in our walk with him. Sometimes, it is unavoidable that we may be isolated or alone, but in the ordinary course of events, we are to be together and to stay together. In short, we are to love one another as Christ commanded. Remember, loving the brother in is the signal indication that a person is true be saved and going to Heaven. "We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death." (1Jn_3:14)

Today, if possible, find fellowship with another brother or sister in Christ. Once again, the reason being - we need each other!

[1] Encyclopedia Brittanica, Deluxe Edition. Chicago: Encyclopedia, 2011, 2011.
[2] John Adams and John Quincy Adams, The Selected Writings of John and John Quincy Adams, Adrienne Koch and William Peden, editors (New York: Alfred A. Knopf, 1946), p. 292, John Quincy Adams to John Adams, January 3, 1817.
[3] Henry, Matthew. Matthew Henry's Commentary on the Whole Bible. Public Domain, 1662 - 1714.
[4] Ibid;
[5] Ibid;
[6] Ibid;
[7] Essential Doctrines of Christianity by Matt Slick; http://carm.org/essential-doctrines-of-christianity ; Christian Apologetics & Research Ministry © Matthew J. Slick, 1995 - 2012

The Bible itself reveals those doctrines that are essential to the Christian faith. They are 1) the Deity of Christ, 2) Salvation by Grace, and 3) Resurrection of Christ, 4) the gospel, and 5) monotheism. These are the doctrines the Bible says are necessary. Though there are many other important doctrines, these five are the ones that are declared by Scripture to be essential (I call them primary essentials since the Bible declares them as essential). A non-regenerate person (i.e., Mormon or Jehovah's Witness, atheist, Muslim), will deny one or more of these essential doctrines. Please note that there are other derivative doctrines of scripture that become necessary also, the Trinity being one.

1. The Deity of Christ

A. Jesus is God in flesh (John 8:58 with Exodus 3:14). See also John 1:1,14; 10:30-33; 20:28; Col. 2:9; Phil. 2:5-8; Heb. 1:8

i. 1 John 4:2-3: "This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the Antichrist, which you have heard is coming and even now is already in the world."

a. The above verse needs to be cross referenced with John 1:1,14 (also written by John) where he states that the Word was God and the Word became flesh.

b. 1 John 4:2-3 is saying that if you deny that Jesus is God in flesh then you are of the spirit of Antichrist.

ii. John 8:24, "I said, therefore, to you, that you will die in your sins. For if you do not believe that I am, you will die in your sins."

iii. Jesus said that if you do not believe "that I am" you will die in your sins. In Greek I am is 'ego eimi,' which means ‘I am.' These are the same Words used in John 8:58, where Jesus says "...before Abraham was, I am." He was claiming the divine title by quoting Exodus 3:14.

a. The Greek Septuagint is the Hebrew Old Testament translated into Greek, done by Jews around 250 B.C. They translated Exodus 3:14 as 'ego eimi' "I AM".)

B. Jesus is the proper object of faith

i. It is not simply enough to have faith. Faith is only as valid as the person in whom you put it. You must put your faith in the proper person. Cults have false objects of faith (false gods); therefore, their faith is useless -- no matter how sincere they are.

ii. If you put your faith in a guru, a philosopher, or a past teacher (and not Jesus) to save you from your sins on Judgment Day, then you will be in a lot of trouble, no matter how sincere or strong your faith is. You might have great faith, but so what? Faith in something false has the same effect as no faith at all.

C. The Doctrine of the deity of Christ includes:

i. The Trinity - There is one God who exists in three persons: The Father, the Son, and the Holy Spirit. They are all coeternal and of the same nature.

ii. Monotheism - There is only one God in all existence (Isaiah 43:10; 44:6,8; 45:5,14,18,21,22; 46:9; 47:8). Mormons believe that many gods exist, though they serve and worship only one. Therefore, they are polytheists which excludes them from the camp of Christianity.

D. The Hypostatic Union - That Jesus is both God and man.

i. The sufficiency of the sacrifice of Christ - The sacrifice of Christ is completely sufficient to pay for the sins of the world and it is only through Jesus' sacrifice that anyone can be saved.

ii. As God - Only a perfect sacrifice to God is able to cleanse us from our sins. This is why Jesus, who is God in flesh, died for us.

a. He had to die for the sins of the world (1 John 2:2). Only God could do that.

iii. As man - Jesus must be man to be able to be a sacrifice for man.

a. As a man He can be the mediator between God and man (1 Tim. 2:5).

E. This means that the Jehovah's Witnesses, The Way International, Islam, etc., are outside of Christianity.

2. Salvation by Grace

A. "For it is by grace you have been saved, through faith -- and this not from yourselves, it is the gift of God -- not by works, so that no one can boast," (Eph. 2:8-9, NIV).

B. "You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace" (Gal. 5:4).

i. This verse and its context plainly teach that if you believe that you are saved by faith and works then you are not saved at all. This is a common error in the cults. Because they have a false Jesus, they have a false doctrine of salvation. (Read Rom. 3-5 and Gal. 3-5).

ii. You cannot add to the work of God. Gal. 2:21 says, "I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!" (NIV)

C. "Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin," (Rom. 3:20).

i. "However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness," (Rom. 4:5).

ii. "Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law," (Gal. 3:21).

D. Salvation is not universal resurrection as Mormonism would declare. Rather, it is the saving from God's righteous judgment. Furthermore, salvation, which is the forgiveness of sins is accomplished by faith alone (Rom. 4:1-11).

E. Roman Catholicism denies salvation by grace through faith alone in Christ alone. Therefore, Roman Catholicism is outside of Christianity.

3. The Resurrection of Christ

A. "And if Christ has not been raised, our preaching is useless and so is your faith," (1 Cor. 15:14). "And if Christ has not been raised, your faith is futile; you are still in your sins," (1 Cor. 15:17).

B. To deny the physical resurrection is to deny that Jesus' work was a satisfactory offering to God the Father. It would mean that Jesus was corrupt and needed to stay in the grave. But, he did not stay because his sacrifice was perfect.

C. These verses clearly state that if you say that Jesus did not rise from the dead (in the same body He died in -- John 2:19-21), then your faith is useless.

D. The Jehovah's Witnesses and the Muslims deny Jesus' physical resurrection. Therefore, they are outside of Christianity.

4. The Gospel

A. "But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!" (Gal. 1:8-9, NIV).

i. Verses 8 and 9 here in Galatians are a self declarative statement that you must believe the gospel. The gospel message which in its entirety is that Jesus is God in flesh, who died for sins, rose from the dead, and freely gives the gift of eternal life to those who believe.

ii. Furthermore, it would not be possible to present the gospel properly without declaring that Jesus is God in flesh per John 1:1,14; 10:30-33; 20:28; Col. 2:9; Phil. 2:5-8; Heb. 1:8.

B. 1 Cor. 15:1-4 defines what the gospel is: "Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the Word I preached to you. Otherwise, you have believed in vain. For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures," (NIV).

i. Within these verses are the essentials: Christ is God in flesh (John 1:1,14; 10:30-33; 20:28; Col. 2:9); Salvation is received by faith (John 1:12; Rom. 10:9-10), therefore it is by grace; and the resurrection is mentioned in verse 4. Therefore, this gospel message automatically includes the essentials.

5. Monotheism

A. There is only one God (Exodus 20:3; Isaiah 43:10; 44:6,8)

B. "You shall have no other gods before Me. 4 You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. 5 You shall not worship them or serve them; for I, the Lord your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me, 6 but showing lovingkindness to thousands, to those who love Me and keep My commandments," (Exodus 20:3-6).

i. We can see that God will visit iniquity on the descendents of those who do not follow the true and living God.

C. Mormonism, for example, is not monotheistic. Mormonism teaches that there are many gods but only one is worshipped. Therefore, Mormonism is outside of Christianity.

Secondary Essentials

Secondary essentials are necessary truths, but there is no self-declared penalty for their denial -- yet they are still essential to the Christian faith. Again, by way of example, Jesus says that he is the way, the truth, and the life, and no one comes to the Father but by him, (John 14:6). I call this a secondary essential because there's no penalty associated with its denial. Nevertheless, it is a statement of absolute truth and is an essential Christian teaching that cannot be denied.

1. Jesus is the only way to salvation

A. "Jesus said to him, 'I am the way, and the truth, and the life; no one comes to the Father, but through Me,'" (John 14:6)

i. Jesus declared that he was the only access to God the Father. To deny this is to deny what Jesus said.

2. Jesus' Virgin Birth

A. "'Behold, the virgin shall be with child, and shall bear a Son, and they shall call His name Immanuel,' which translated means, 'God with us,'" (Matt. 1:23).

i. Without the virgin birth, we cannot substantiate the doctrine of the incarnation of Jesus being God in flesh. This would put at risk what Jesus said above in John 8:24, where he said, "I said, therefore, to you, that you will die in your sins. For if you do not believe that I am, you will die in your sins."

3. Doctrine of the Trinity

A. Matt. 28:19, "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit," (see also, Matt. 3:16-17; 1 Cor. 12:4-6; 2 Cor. 13:14; Eph. 4:4-6).

B. This doctrine is not represented by a single verse per se, though it is hinted at. The doctrine of the Trinity is arrived at systematically by looking at the totality of Scripture. It is, nevertheless, the proper representation of scriptural revelation concerning the nature of God.

C. The Trinity is denied by Mormonism, the Jehovah's Witnesses, Islam, The Way International, etc.

[8] Barnes, Albert. Albert Barnes Notes on the Bible. Public Domain, 1798 - 1870.