Daily Archives: March 20, 2018

March 20: We Don’t (Really) Mean It

Numbers 23:1–30; 1 Corinthians 6:12–7:16; Psalm 20:1–9

“I’ll pray for you.”

We say it often, but how many times do we actually remember to do it? Our biggest downfall might not be a lack of compassion—it’s probably just not taking time to write down the request and not having a model of praying for others.

Some of us might feel like we’ve mastered the art of the task list, but it can still be difficult to keep up with praying for our friends. It’s easy to think, “God knows their needs, so it’s fine.” But that’s not the New Testament view of prayer: we’re meant to pray always (Luke 18:1; 1 Thess 5:16). And Paul himself regularly asks for prayers. If they weren’t important, he wouldn’t ask (Col 4:3). For this reason, it would be helpful to develop a system to track what people need prayer for, like a prayer journal. But what about the model?

When I pray for God’s will in my life, I’ve found that using the Lord’s Prayer works well when I’m having trouble praying. But I haven’t adopted a model for praying for others. Psalm 20 contains such a model, and the psalmist offers some beautiful words for others:

“May Yahweh answer you in the day of trouble.… May he send you help … May he remember all your offerings … May he give to you your heart’s desire … May we shout for you over your victory” (Psa 20:1–5). And then the psalmist goes on to proclaim God’s goodness and that He will answer (Psa 20:6). And this is the line I think I love the most: “Some boast in chariots, and others in horses, but we boast in the name of Yahweh, our God. They will collapse and fall, and we will rise and stand firm” (Psa 20:7–8).

“They will … fall … and we will rise.” We must pray for our friends with this kind of confidence. And then the greatest challenge of all: we must pray for our enemies as well.

How can you hold yourself accountable to pray for others? How can you use Psalm 20 as a model for prayer?

John D. Barry[1]


[1] Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.

March 20 Building God’s Kingdom

“Thy kingdom come” (Matt. 6:10).

✧✧✧

Conversion to Christ involves three elements: invitation, repentance, and commitment.

Someday Christ will return to earth to reign in His Kingdom. In the meantime He rules in the hearts of those who love Him.

Before He ascended into Heaven, Jesus gave us a mandate to evangelize the lost and to teach them His Word (Matt. 28:19–20). When we do this, sinners are converted and are transferred from the kingdom of darkness to the Kingdom of Christ (Col. 1:13). That’s how His Kingdom grows.

Conversion is a work of the Spirit in the heart of unbelievers. He uses a myriad of people and circumstances to accomplish that work, but common to every true conversion are three key elements: invitation, repentance, and commitment.

In Matthew 22:1–14 Jesus, by way of a parable, invites people to come into His Kingdom. As an evangelist, you too should not only present the gospel but are to invite others to respond to what they’ve heard.

In Mark 1:14–15 we read, “Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.’” Repentance means to feel sorrow over your sin and to turn from it (2 Cor. 7:9–11).

True repentance results in a commitment to respond to the righteous demands of the gospel. In Mark 12:34 Jesus says to a wise scribe, “You are not far from the kingdom of God.” The scribe had all the information necessary for entering the Kingdom. What he lacked was a commitment to act on what he knew. Luke 9:62 says, “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God.” You might know everything about the Kingdom, but Christ’s rule is not established in your heart until you’ve made a complete commitment to it.

When you pray for Christ’s Kingdom to come, you are praying an evangelistic prayer that you take part in answering. Be faithful to proclaim the gospel, and make intercession for unbelievers a regular part of your prayers.

✧✧✧

Suggestions for Prayer:  Pray for unbelieving family and friends. ✧ Ask the Lord for the opportunity to share Christ with an unbeliever today.

For Further Study: Read John 4. ✧ How did Jesus broach the subject of salvation with the Samaritan woman? ✧ Did He extend an invitation to her? Explain. ✧ How did the townspeople react to her report about Jesus?[1]


[1] MacArthur, J. F., Jr. (1993). Drawing Near—Daily Readings for a Deeper Faith (p. 92). Wheaton, IL: Crossway Books.

MARCH 20 TELL THE WHOLE TRUTH

In hope of eternal life, which God, that cannot lie, promised before the world began.

Titus 1:2

It is sad indeed to know that there are Christian leaders among us who are too timid to tell the people all the truth. They are now asking men and women to give to God only that which costs them nothing!

The contemporary moral climate does not favor a faith as tough and fibrous as that taught by our Lord and His apostles.

Christ calls men to carry His cross; we call them to have fun in His name!

He calls them to suffer; we call them to enjoy all the bourgeois comforts modern civilization affords!

He calls them to holiness; we call them to a cheap and tawdry happiness that would have been rejected with scorn by the least of the Stoic philosophers!

When will believers learn that to love righteousness it is necessary to hate sin? That to accept Christ it is necessary to reject self? That a friend of the world is an enemy of God? Let us not be shocked by the suggestion that there are disadvantages to the life in Christ!

O Lord, it is so hard for the human spirit to deny or reject itself. I pray that Your Spirit will take hold of the steering wheel of my will today.[1]


[1] Tozer, A. W. (2015). Mornings with tozer: daily devotional readings. Chicago, IL: Moody Publishers.

March 20, 2018 Afternoon Verse Of The Day

Committed Christians Love Christ More than Anything Else

So when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Tend My lambs.” He said to him again a second time, “Simon, son of John, do you love Me?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Shepherd My sheep.” He said to him the third time, “Simon, son of John, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, You know all things; You know that I love You.” Jesus said to him, “Tend My sheep.” (21:15–17)

The primary mark of the redeemed has always been love for God. The Shema, the great Old Testament confession of faith, declares, “You shall love the Lord your God with all your heart and with all your soul and with all your might” (Deut. 6:5). Later in Deuteronomy Moses exhorted Israel to manifest that love by obeying God’s commandments (10:12–13; 11:1). When Daniel poured out his heart in prayer for his people, he addressed God as “the great and awesome God, who keeps His covenant and lovingkindness for those who love Him and keep His commandments” (Dan. 9:4). After the exile Nehemiah echoed Daniel’s prayer: “I beseech You, O Lord God of heaven, the great and awesome God, who preserves the covenant and lovingkindness for those who love Him and keep His commandments” (Neh. 1:5). The theme of loving God was also on the heart of David, who wrote, “I love You, O Lord, my strength” (Ps. 18:1).

The New Testament also teaches that love is the mark of a true believer. When asked to name the greatest commandment of the law, Jesus replied, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind” (Matt. 22:37). In 1 Corinthians 8:3 Paul wrote, “If anyone loves God, he is known by Him.” On the other hand the apostle warned, “If anyone does not love the Lord, he is to be accursed” (1 Cor. 16:22). Only those who love God receive eternal life (James 1:12) and inherit the kingdom (James 2:5). Peter wrote in his first epistle, “Though you have not seen Him [Christ], you love Him” (1 Peter 1:8). Love is also the driving, compelling force that motivates Christian service (2 Cor. 5:14).

Peter learned the hard way what it means to love Jesus Christ. He had vociferously declared his unfailing devotion to Him more than once. At the Last Supper, “Simon Peter said to [Jesus], ‘Lord, where are You going?’ Jesus answered, ‘Where I go, you cannot follow Me now; but you will follow later.’ Peter said to Him, ‘Lord, why can I not follow You right now? I will lay down my life for You’ ” (John 13:36–37). A short while later he boldly proclaimed, “Even though all may fall away because of You, I will never fall away” (Matt. 26:33). Yet when the chips were down, Peter’s self-confessed love failed and he openly denied three times that he even knew Jesus. His vaunted courage proved to be nothing but empty talk when facing a threatening situation.

Peter’s failure highlights the biblical truth that obedience is the essential evidence of genuine love. In John 14:15 Jesus put it plainly: “If you love Me, you will keep My commandments.” In verse 21 He added, “He who has My commandments and keeps them is the one who loves Me” (cf. 15:10). In 1 John 5:3 John echoed the Lord’s teaching: “For this is the love of God, that we keep His commandments; and His commandments are not burdensome,” while in his second epistle he added, “And this is love, that we walk according to His commandments. This is the commandment, just as you have heard from the beginning, that you should walk in it” (2 John 6).

Jesus knew that if Peter was to play the crucial role in the early church that He had chosen him for, he would need to be restored. Peter needed to understand that although he had forsaken Christ, Christ had not forsaken him (cf. Rom. 8:31–39). The Lord had evidently already appeared to Peter privately (Luke 24:34; cf. 1 Cor. 15:5), but Scripture does not record any details of that meeting. Whatever may have happened in Peter’s personal encounter with the risen Lord, since his denials were public knowledge, he needed to be publicly restored. The other disciples needed to hear Peter’s reaffirmation of his love for Christ and Christ’s recommissioning of him, so they would be willing to loyally support his leadership.

As soon as they had finished breakfast (cf. 21:12–13), Jesus initiated the restoration by confronting Peter. That He addressed him as “Simon, son of John” suggests that what followed was a rebuke. Jesus had given Simon the nickname “Peter” (John 1:42), but sometimes referred to him as “Simon” when Peter did something that needed rebuke or correction (e.g., Matt. 17:25; Mark 14:37; Luke 22:31). It was as if our Lord called him by his former name when he was acting like his former self. The Lord’s pointed question, “Do you love Me more than these (i.e., the boat, nets, and other fishing paraphernalia)?” went right to the heart of the issue. As noted in the previous chapter of this volume, Peter, impatient at Jesus’ delay in meeting the disciples and beleaguered by his own failures, had impulsively decided to return to being a fisherman (21:3). That he was sure he could do well—or so he had thought. But Jesus confronted Peter and called him to follow Him and be the fisher of men he was first called to be (Matt. 4:19). “No servant can serve [be a slave to] two masters,” He had previously told them, “for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve God and wealth” (Luke 16:13). Jesus challenged Peter to permanently abandon his former life and be exclusively devoted to following Him, based on his love.

Peter replied to Him, “Yes, Lord; You know that I love You.” There is an interesting wordplay in the Greek text. The word Jesus used for love is agapaō, the highest love of the will, love that implies total commitment (cf. 1 Cor. 13:4–8). Peter, painfully aware of his disobedience and failure, felt too guilty to claim that type of love. The brash pronouncements were a thing of the past; broken and humbled and fully aware that his action precluded him from a believable claim to the highest love, Peter answered by using the word phileō, a less lofty term that signifies affection. He also appealed to Jesus’ omniscience, reminding Him, “You know that I love You.”

Accepting Peter’s humble acknowledgement that his love was less than he had claimed and Christ deserved, Jesus still recommissioned him, graciously saying to him, “Tend My lambs.” Tend translates a form of the verb boskō, a term used of herdsmen pasturing and feeding their livestock. The present tense of the verb denotes continuous action. In keeping with the metaphor He introduced in 10:7–16 (cf. Pss. 95:7; 100:3; Ezek. 34:31), Jesus described believers as His lambs, emphasizing not only their immaturity, vulnerability, and need, but also that they are His (cf. Matt. 18:5–10). It is the same responsibility given to every pastor, as Paul pointed out in Acts 20:28 and as Peter himself exhorted in 1 Peter 5:2. Paul instructed the young pastor Timothy that the means to doing this was to “preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction” (2 Tim. 4:2).

Continuing to reinforce His point on the supremacy of love as the motive to faithfulness, Jesus said to Peter again a second time, “Simon, son of John, do you love Me?” Once again He used the verb agapaō, and once again Peter was unwilling to use that word; in his reply, “Yes, Lord; You know that I love You,” Peter again used the verb phileō. The Lord then charged him, “Shepherd My sheep.” Jesus chose a different term than the one translated “tend” in verse 15. This word, a form of the verb poimainō, is likely a synonym for the previous verb, both of which are suitable to express the full scope of responsibility that pastoral oversight entails (cf. Acts 20:28; 1 Peter 5:2).

But Jesus still was not through with Peter, so He said to him the third time, “Simon, son of John, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” The reason for Peter’s grief was a change in the Lord’s vocabulary. Unlike His two previous questions, this third time Jesus used Peter’s word for love, phileō. He called into question even the less than total devotion Peter thought he was safe in claiming. The implication that his life did not support even that level of love broke Peter’s heart. All he could do was appeal even more strongly to Jesus’ omniscience, saying to Him, “Lord, You know all things (cf. 2:24–25; 16:30); You know that I love You.” For the third time Jesus accepted the apostle’s recognized failure and imperfection (cf. Isa. 6:1–8) and graciously charged Peter to care for His flock, saying to him, “Tend My sheep.” Peter’s restoration was thus complete. As Andreas Köstenberger notes,

Perhaps at long last Peter has learned that he cannot follow Jesus in his own strength and has realized the hollowness of affirming his own loyalty in a way that relies more on his own power of will than on Jesus’ enablement.… Likewise, we should soundly distrust self-serving pledges of loyalty today that betray self-reliance rather than a humble awareness of one’s own limitations in acting on one’s best intentions [cf. 2 Cor. 12:9–10]. (John, Baker Exegetical Commentary on the New Testament [Grand Rapids: Baker, 2004], 598)

Peter remained obedient to the Lord’s commission for the rest of his life. His ministry from that point forward involved not only proclaiming the gospel (Acts 2:14–40; 3:12–26), but also feeding the flock the Lord had entrusted to him (cf. Acts 2:42). Nearing the end of his ministry many years later, Peter wrote,

Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. (1 Peter 5:1–3)[1]


Christ’s Next-to-Last Word

John 21:17

The third time he said to him, “Simon son of John, do you love me?”

Peter was hurt because Jesus asked him the third time, “Do you love me?” He said, “Lord, you know all things; you know that I love you.”

Jesus said, “Feed my sheep.”

The last two chapters of John’s Gospel contain the parting words of Jesus to his disciples, which I have referred to as “the real last words of Christ.” In doing this, I have contrasted the words spoken after the resurrection with those seven, more commonly studied words, spoken before. These postresurrection words are: (1) “Peace be with you” (20:19, 21); (2) “As the Father has sent me, I am sending you” (20:21); (3) “Receive the Holy Spirit” (20:22); (4) “Stop doubting and believe” (20:27); (5) “Blessed are those who have not seen and yet have believed” (20:29); (6) “Feed my sheep” (21:17; cf. v. 15); and (7) “Follow me” (21:19, cf. v. 22). I have spoken of these as: a great bequest, a great commission, a great consolation, a great challenge, a great benediction, a great responsibility, and a great invitation.

As we draw to the end of chapter 21 we come to the sixth and seventh of these “last” words, and we notice something interesting about them. They are each repeated, the sixth (“Feed my sheep”) three times (vv. 16, 17, and, with a slight variation, v. 15) and the seventh (“Follow me”) twice (vv. 19, 22). The repetition grows out of the narrative, but it is significant in itself. When God says something once we should listen. When he says it more than once the words should command our prolonged, rapt, undivided, and obedient attention.

Christ’s Sheep

We notice first that the sheep mentioned here are Christ’s sheep, for he says, “Feed my sheep.” They are his in two ways. First, by creation—he made them. Second, and even more importantly, by redemption. On an earlier occasion the Lord had said, “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11). In speaking to the Ephesian elders just before his final departure to Jerusalem, Paul said, “Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood” (Acts 20:28). If the flock were ours, we could do with it as we wished or as we thought best. But if it is Christ’s, as it is, then we must do as he wishes, recognizing our responsibility to him.

Peter understood this, for years later, when he came to give instructions to the leaders of the church, he spoke of their responsibility to the chief Shepherd as a motivation for the faithful performance of their duties. “To the elders among you, I appeal as a fellow elder, a witness of Christ’s sufferings and one who also will share in the glory to be revealed: Be shepherds of God’s flock that is under your care, serving as overseers—not because you must, but becasue you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away” (1 Peter 5:1–4). There is nothing that will make us more diligent in Christ’s service than the firm recognition that we are only undershepherds of that Chief Shepherd to whom the flock belongs and to whom we are responsible.

The Task Assigned

At this point we have a very big topic. We have “the sheep,” the flock of Christ. We have the shepherd. We have ourselves as undershepherds. Even if we should restrict our attention to our own role as undershepherds, we could consider the many traits of character we must have to be effective in our assigned task or even the areas in which we must operate to fulfill it. As far as traits are concerned, we have the need for humility, hard work, self-control, temperance, gentleness, the proper management of one’s own household, piety, and many other things that the New Testament mentions explicitly. Under the second category, we might consider being examples to the flock, exercising discipline and effective oversight.

But the burden of our text, while not excluding these other matters, is nevertheless more restricted. It tells us that our responsibility as undershepherds is primarily to feed the sheep which have been entrusted to us. How? By teaching, sharing, and in any other way communicating the Word of God. There is nothing else upon which Christians can feed. So our job is to teach the Bible both by word and example.

Here we must be very practical, for the difficulty at this point is generally not one of ignorance of what we should do but rather of how the task should be done. The principles that should govern our responsibility in this area are the same as those that should govern our own personal study of God’s Scriptures. There are five of them.

  1. We should teach the Bible on some regular schedule. We recognize this need in our own study of the Word of God, for one of the things we rightly stress in this area is the need for daily devotions. In the Lord’s Prayer we ask God to “give us this day our daily bread,” and while it is true that this refers to all our daily needs, physical as well as spiritual, it certainly does not exclude the need for a daily feeding upon God’s Word. For this reason a popular devotional guide is called Daily Bread. Another, which makes the same point, is called Manna in the Morning. A third is Daily Light. Just as we each individually need a daily period of feeding upon God’s Word, so should there be a regular teaching and communicating of the Word by all who are in positions of spiritual authority.

One obvious place for this is the preaching that goes on Sunday by Sunday in a faithful, Bible-teaching church. But that is only one area. Another is some kind of a weekly Bible study or Bible class. Some exercise this responsibility in a less formal way through work with neighbors or fellow employees. The point is merely that this must be regular. An occasional testimony does not fill the bill.

  1. Our teaching or otherwise communicating the truths of the Bible should also be systematic. That is, instead of an occasional or random comment upon the Bible or an occasional, unrelated lesson, there should be an attempt to progress in a deliberate fashion through one or more books of the Bible or even through the Bible as a whole. Many people do not really study the Bible; they do not know how. They merely read it. This is not bad. It is wonderful. But it does leave a special area of responsibility to leaders to teach those passages.

I would suggest this procedure. First, present the book as a whole, reading it carefully together four or five times. Second, divide the work into sections, just as you would divide a contemporary manuscript into chapters (not necessarily the same chapters as in our Bibles), subsections within those chapters and paragraphs. Third, relate these sections to one another, asking: Which are the main sections dealing with the main subjects? Which are introductory? Which are excursions? Applications? This study should lead to a general outline of the book. Fourth, proceed to a more detailed study of the individual sections. Ask: What is the main point of this section? To whom is it spoken? How does it apply? What are the conclusions that flow from it? Finally, study individual phrases and key words. This kind of study will not be possible in every teaching situation, but it should be done by the teacher as preparation for his or her own teaching at the very least. To feed others we must first be fed.

  1. The Bible should be taught as comprehensively as possible. I mean by this that we are not to become specialists in prophecy or Pauline studies or the nature of the flood to such a degree that we neglect the larger picture that those we teach obviously also need to know. The Bible is balanced in its many emphases. Christianity is meant to be balanced. If we do not study and teach the Bible comprehensively, we will become unbalanced and the church will be warped.
  2. We must teach the Bible prayerfully. One obvious lack in the American church today is good systems of effective Bible study. But having said this, it is also necessary to say that we can have good systems, even superb and highly sophisticated systems, and still miss the point of Bible study by failing to ask God to speak to us through it. The scribes were great scholars, but they became mechanical in the working out of their method and so missed the Bible’s main teaching. They failed to recognize the Christ when he came.

In Psalm 119 the author gives expression to the attitude we should have when he writes, “Do good to your servant, and I will live; I will obey your word. Open my eyes that I may see wonderful things in your law” (vv. 17–18). What will happen if our study and teaching is preceded by a prayer like this? Several things. First, it will make us conscious that we are actually meeting with God in our Bible study and not merely going through a prescribed religious ritual. Second, we will be sensitive to what God is saying to us and will be able to alter our lives and behavior accordingly. Third, it will make us conscious of the needs of others so that we will be able to teach them effectively. There is nothing more exciting in our fulfillment of Christ’s commission to feed his sheep than to know that God himself is actually speaking to us and through us to his people.

  1. The final point is that we must study the Word of God obediently. When God speaks, he speaks for a purpose. He expects us to obey him. Do we obey him? If we do, our lives and the lives of those for whom we are responsible will be changed. Our churches will be changed, and so will our society.

A Word to Preachers

All this applies quite broadly, for there are very few of us who do not have some degree of responsibility for someone. We are all usually undershepherds in some way. But I want to say a special word to preachers, for the task of teaching the Word of God is particularly their own. The minister has many functions. He must administer, counsel, visit, and do scores of other things. But just as the primary responsibility of a carpenter is to build and a painter to paint, so the primary responsibility of a pastor is to teach the Word of God. Indeed, if he does not, how can he expect the other undershepherds of his flock to fulfill their share of this responsibility?

There is a decline in this area today due to a prior decline in a belief in the Bible as the authoritative and inerrant Word of God on the part of the church’s theologians, seminary professors, and those ministers who are trained by them.

Inerrancy and authority go together, for it is not that those who abandon inerrancy as a premise on which to approach the Scriptures necessarily abandon a belief in their authority. On the contrary, they often speak of the authority of the Bible most loudly precisely when they are abandoning the inerrancy position. It is rather that, lacking the conviction that the Bible is without error in the whole and in its parts, these scholars and preachers inevitably approach the Bible differently from inerrantists, whatever may be said verbally. In their work the Bible is searched (to the degree that it is searched) for whatever light it may shed on the world and life as the minister sees them and not as that binding and overpowering revelation that tells us what to think about the world and life and even formulates the questions we should be asking of them.

The problem is seen in a report of a panel discussion involving a rabbi, a priest, and a protestant minister. The rabbi stood up and said, “I speak according to the law of Moses.” The priest said, “I speak according to the tradition of the church.” But the minister said, “It seems to me. … ”

It is hard to miss the connection between belief in the authority and inerrancy of Scripture issuing in a commitment to expound it faithfully, on the one hand, and a loss of this belief coupled to a neglect of Scripture and an inability to give forth a certain sound, on the other.

Dr. D. Martyn Lloyd-Jones is one who makes this connection. He writes on the decline of preaching: “I would not hesitate to put in the first position [for the decline]: the loss of belief in the authority of the Scriptures, and a diminution in the belief of the Truth. I put this first because I am sure it is the main factor. If you have not got authority, you cannot speak well, you cannot preach. Great preaching always depends upon great themes. Great themes always produce great speaking in any realm, and this is particularly true, of course, in the realm of the church. While men believed in the Scriptures as the authoritative Word of God and spoke on the basis of that authority you had great preaching. But once that went, and men began to speculate, and to theorize, and to put up hypotheses and so on, the eloquence and the greatness of the spoken word inevitably declined and began to wane. You cannot really deal with speculations and conjectures in the same way as preaching had formerly dealt with the great themes of the Scriptures. But as belief in the great doctrines of the Bible began to go out, and sermons were replaced by ethical addresses and homilies, and moral uplift and socio-political talk, it is not surprising that preaching declined. I suggest that this is the first and greatest cause of this decline.”

So here is my word to preachers. You above all men have been given the task of feeding Christ’s sheep by a careful, regular, and systematic teaching of the Bible, but you will never do this unless you are convinced of the truthfulness of every word you find there. So settle this first. Is this book the very Word of God in the whole and in its parts? Has God spoken infallibly in its pages? If not, seek another profession. If he has, then proclaim this Word with all the strength at your disposal.

“Feed My Lambs”

There is one last word based upon a slight variation in Christ’s command between verse 15 and verses 16 and 17. It is a variation between “Feed my sheep” (in the second and third instances) and “Feed my lambs” (in the first).

I admit that this may be only a stylistic variation—many commentators say so. Again, it may only be a suggestion that all Christ’s people are children—“lambs” as well as “sheep.” But when I remember the concern of our Lord for children and the teaching of Scripture that children especially are to be brought up in the nurture and admonition of Christ, I wonder if Jesus is not saying clearly, “And when you are feeding my sheep, do not forget the children; in fact, begin with the children, for the kingdom of heaven is of such as these.”

The church’s best ministers have felt this and have thus spent time with children. I give two examples: Martin Luther and John Wesley. What did Luther do? He produced the Smaller Catechism which was especially for children. It was nonpolemical and presented the gospel clearly. Luther once said that he would be glad to have all his works perish except the reply to Erasmus (The Bondage of the Will) and this catechism. Wesley, who, like Luther, was greatly concerned for children, advised his pastors: (1) where there are ten children in a society, meet them at least an hour every week; (2) talk with them every time you see any at home; (3) pray in earnest for them; (4) diligently instruct and vehemently exhort all parents at their own houses; and (5) preach expressly on education.

Such work is not glorious. It will not capture the world’s attention. But it is a command of Christ, and the one who will do this will have the joy of knowing that in serving “one of the least of these” he has served Christ.[2]


Peter Restored

John 21:15–17

When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” (John 21:15)

Part of what makes the gospel such good news is that sinners can not only be forgiven but also be restored. This idea is so hateful to the devil that he seeks to counter the gospel with deceptive lies. Satan might reluctantly admit that Christians may be forgiven our sins and delivered from judgment. But when it comes to leading a happy and useful Christian life, and especially to being used by the Lord in some important way, Satan whispers to us that our sin has disqualified us forever. This is especially the devil’s message to those who have sinned greatly after becoming Christians. Christians who have sinned, he urges, might as well continue sinning, or at least accept the fact that their failure has bound them to a low plane of Christian existence and service.

The antidote to Satan’s lies is always the Word of God. The antidote to this particular lie is found at the end of the Gospel of John, where we learn of Peter’s restoration not just to salvation but to apostolic service. We would be hard-pressed to commit a sin as grievous as Peter did when he denied Jesus three times on the night of his arrest. Therefore, Peter’s restoration encourages us that we may be restored not only to salvation but also to usefulness to Christ.

Three Questions For Peter

In the first half of John 21, Jesus met the disciples along the shore of the Sea of Galilee after filling their net with fish. Jesus awaited them beside a charcoal fire where a meal was cooking (John 21:9). Learning that it was Jesus, Peter flung himself into the waters and eagerly propelled himself into the Lord’s presence. We can imagine that after the meal began, however, Peter might have become uneasy. He would have looked at the charcoal fire, his mind suddenly turning to another charcoal fire that had burned outside the high priest’s residence on the night of Jesus’ arrest. Peter had huddled there together with some of the temple guard. On the way into the courtyard, the door-maiden asked whether he was one of Jesus’ disciples, and Peter denied it. Then by the fire, one of the guards recognized Peter and said to him, “You also are one of them.” Peter replied, “I am not.” Then a servant to the high priest suggested that Peter had been with Jesus earlier that night. Peter again denied Jesus, at which moment, according to Luke, Jesus “turned and looked at Peter” (Luke 22:58–61). At that look, the unfaithful disciple went away, weeping bitterly for his failure.

It seems likely that Jesus had arranged for this similar fire to await Peter beside the Sea of Galilee. Taking his own place where the temple guards had sat, Jesus looked at Peter once more, asking three times whether he loved him, one question for each of Peter’s denials.

It is frequently taught that the key to understanding Jesus’ questions and Peter’s answers is found in the different Greek words used in this passage for love. In the first two of Jesus’ questions, he asked for Peter’s love using a verb form of the word agape. This is said to refer to the highest form of love, a divine love that involves the whole will. Peter answered by using the word phileo, which refers to a lower form of love, involving affection and friendship. Under this view, taught by many able teachers of Scripture, Peter was too abashed by his failure on the night of Jesus’ arrest to claim anything but the lower form of love for Jesus. His chastened spirit could no longer assert any claim to a higher love. In his third question, Jesus lowered his demand from agape to phileo, accepting the love that Peter could assert and being willing to work in his disciple to produce the greater love in due time.

The problem with this approach is that the apostle John seems to use these two words for love, agape and phileo, more or less interchangeably. The concepts identified by the two words are valid: there is a divine love of the will, normally identified as agape, and a lower, human love of attraction and affection, associated with phileo. The problem is that John does not tend to use the words agape and phileo in such a technical sense. For instance, in referring to himself as “the disciple whom the Lord loved,” John uses agape in one instance and phileo in another (John 20:2; 21:7). Moreover, John tends to vary his vocabulary for stylistic reasons. In this passage, recounting a conversation that probably occurred in Aramaic, not Greek, John uses two different words for love, two different words for knowing, and two different words for the idea of tending Jesus’ sheep. Therefore, most scholars today doubt that the key to understanding Jesus’ questions lies in the difference between agape and phileo in John’s use.

How, then, do we understand Jesus’ questions? First, we should note that Jesus began not only by asking whether Peter loved him, but by specifying, “Simon, son of John, do you love me more than these?” (John 21:15). We remember that earlier on the night of Peter’s denials, Jesus had warned that all the disciples would fall away after his arrest, but that the disciples should await him in Galilee after his resurrection (Matt. 26:31–32). Peter insisted that he would remain true even if the other disciples did not: “Though they all fall away because of you, I will never fall away” (26:33). Now, here they were in Galilee, and Peter had fallen away. “Do you still think that you love me more than the others do?” Jesus inquired. Peter’s answer revealed his chastened spirit: “Yes, Lord; you know that I love you” (John 21:15). Jesus then asked Peter twice more: “Simon, son of John, do you love me?” (21:16–17). Peter repeated his first answer: “Yes, Lord; you know that I love you” (21:16). For his third answer, he said, “Lord, you know everything; you know that I love you” (21:17).

By inquiring about Peter’s love three times, Jesus was not rubbing salt in his wounds but doing the serious work of bringing his disciple to a true repentance. We can be sure that this was painful for Peter. We can imagine that with each question, his mind would have remembered each of the three times he had denied his Lord. John notes that “Peter was grieved because he said to him the third time, ‘Do you love me?’ (John 21:17). This grief was a necessary part of the Lord’s work of prompting repentance for the sake of true restoration. With Jesus homing in on the full extent of his betrayal, Peter could answer only by appealing to the Lord’s omniscience. If Peter loved the Lord, then Jesus would know it because the Lord had himself instilled the love that Peter needed: “Lord, you know everything; you know that I love you” (21:17). Peter shows that only a genuine believer can take solace in the Lord’s true knowledge of our hearts.

We can see Jesus’ purpose in bringing Peter to repentance not only in matching his three questions to Peter’s three denials, but also in Jesus’ form of address. In John’s Gospel, ever since this disciple’s calling to follow Jesus, he had been known as Peter, which means “the Rock” (John 1:42). This name refers to Peter’s confession of faith, which was an example of the Great Confession on which Jesus would build his church (see Matt. 16:16–18). Now, Jesus reverts to Peter’s former name, referring to him as “Simon, son of John” (John 21:15). This amounts to a temporary deposing of Peter from his office. Before there could be thought of restoring Peter to his calling as an apostle, they must first retrace the steps by which Peter could be considered even a Christian. So it is for us all: more basic than our calling to service is our calling to salvation through a loving faith in Christ.

Repentance and Restoration

Jesus had already forgiven Peter his sin, promising peace to Peter and the others on the night of his resurrection. So why did Jesus need to drive Peter to so painful a repentance? There are three answers, the first of which was for the sake of Peter’s own conscience. Until Jesus had addressed Peter’s great sin, the matter must continually hang over the disciple’s spirit. Alexander Maclaren explains: “The threefold denial needed to be obliterated by the threefold confession; … every black mark that had been scored deep on the page by that denial needed to be covered over with the gilding or bright colouring of the triple acknowledgment. And so Peter thrice having said, ‘I know him not!’ Jesus with a gracious violence forced him to say thrice, ‘Thou knowest that I love thee.’ ”

Was it cruel of Jesus to require Peter to recall each shameful stage of his betrayal, dragging him, as it were, by the scruff of the neck to turn his face to the very details of his sin? No, it was true kindness to insist on Peter’s repentance: “The Lord wounds only that He may heal.” Unlike the false prophets of Israel who sought to heal the wounds of sin lightly (cf. Jer. 6:14), Jesus demands a thorough healing so as to gain a true peace.

Jesus’ kindness is seen in that at each of Peter’s steps of recalling his denial, Jesus assured him not only of forgiveness but of full restoration. It would have been cruel had Jesus left Peter in doubt as to his acceptance, but Jesus did not leave any doubt. In the light of Christ’s super-abounding grace, Peter was not cast down by his sin but lifted up in the amazing divine love that saved him. This example encourages Christians to seriously examine our sins before God’s presence in prayer. In this way, we will grow in grace through repentance and by recalling the unfailing love that freely suffered death for our redemption. Only against the true depth of our guilt may we measure the height of God’s love for us and glory in the cross of Christ as we ought.

The second reason that Peter needed to be brought to a detailed repentance was to ensure that he learned the lesson from his failure. Beneath Peter’s sin in denying Jesus was a dangerous self-confidence. Peter had boasted of laying down his life for Jesus (John 13:37), when Peter really needed Jesus to lay down his life for him. Indeed, it is evident that the reason Jesus permitted Peter to fall, praying for his faith to be restored but handing him over to his sin (Luke 22:31–34), was the benefit to Peter upon his repentance. A. W Pink explains: “That fall was necessary in order to reveal to Peter the condition of his heart, to show him the worthlessness of self-confidence, and to humble his proud spirit.” We will be blessed if we learn that lesson from Peter’s repentance, not needing to be allowed to fall or to suffer the pain of our own sin and repentance.

The third reason why Peter needed to repent thoroughly was for the sake of his future calling as an apostle. What authority could Peter wield in the matter of faith in Christ if his failure on the night of Jesus’ arrest remained hanging over his head? His betrayal must have “cast a great shadow over his usefulness and, indeed, his credibility in the church and before the world.” This explains why Peter’s repentance must take place in the presence of several other future apostles. His sin pertained to his public office in the church and thus demanded a public repentance and a public restoration by Christ.

This episode speaks directly to the question whether church leaders who fall into sin today can be restored to their office. Most commonly, we learn of pastors who fall to sexual sin and are required to quit the pulpit. In other cases, church leaders may be removed for financial fraud or abuse of spiritual authority. The question is raised whether such a fallen leader can ever be restored to his former position. We know that everyone can be restored to salvation through faith and repentance, but is it possible for a pastor or elder to be restored to office after committing a gross and scandalous sin?

In light of Jesus’ treatment of Peter here, the answer must be Yes. Sins of a sexual or financial nature cannot be considered more grievous than Peter’s denial of Jesus. Jesus shows us, however, that there must be a serious and determined work of repentance and not merely glib confessions or facile apologies. Since it will be harder for us to establish a true change of heart than it was for Jesus, the work of repentance and restoration today is likely to involve a lengthy period of time and a thorough process of confirmation.

Following Jesus’ example in refusing to use Peter’s apostolic name, leaders who grievously sin should first be deposed from office to preserve the honor of Christ and the well-being of his people. Paul says that elders “who persist in sin” must be rebuked publicly before the church (1 Tim. 5:20). From this, we should conclude that the repentance of a fallen church leader should also be expressed publicly before the church. Noting the importance of a deep, thorough, and public process of repentance, however, we should also note that when true repentance has been established—including a genuine repudiation of the sin itself—we should be willing to restore fallen spiritual leaders to their positions of service in the church. Experience might show that such restoration is rare in practice. The reason is not that restoration is impossible but rather that fallen leaders are so seldom willing to humble themselves to make an honest confession and enable the church to establish a credible and true repentance.

It may be objected that a pastor or elder who has greatly sinned cannot be trusted not to sin again. By this logic, however, no one is eligible to serve as a leader in the church, since even the holiest Christians have often sinned and even the strongest spiritual leaders can be led into sin if they are not wary regarding their lives. If we believe in the power of God’s Spirit and if we can have confidence in the grace that God gives in repentance, there is no reason for us to lack confidence in a restored leader’s ability to serve in a godly and effective way. Peter’s example after he was restored, recorded in the book of Acts and reflected in his letters, proves the power of Christ’s restoring grace. For Christians who repent and look anew to Christ, failure is never final.

The Pastoral Calling

As Jesus secured Peter’s repentance with three demands to affirm his love, he also restored Peter with three commissions to the pastoral office. When Peter first answered, “Yes, Lord; you know that I love you,” Jesus answered, “Feed my lambs” (John 21:15). When Peter affirmed his love a second time, Jesus said, “Tend my sheep” (21:16). Finally, when Peter answered Jesus’ question by asserting Christ’s knowledge of his love, Jesus concluded, “Feed my sheep” (21:17). In his abounding grace, Jesus did not say, “All right, Peter, you are forgiven. But of course, I can never use you in a place of leadership again.” That might be the way we would reason about Peter, but it is not how Jesus responded. Instead, Jesus publicly restored Peter to his calling as a shepherd over the flock of God.

Observing Peter’s restoration, we can note three important things about the pastoral office to which Peter and the other apostles were called. The first is that those called to spiritual leadership are shepherds over the flock that belongs to Jesus and is precious to the Lord. Notice that Jesus told Peter to serve “my lambs” and “my sheep” (John 21:15–17). Pastors should therefore not be surprised when believers are weak and immature, since Christ calls them “lambs,” nor that the “sheep” are prone to wander and are in need of constant care, proper feeding, and leading. Most importantly, a pastor is to remember that the church is composed of lambs that Jesus says are “mine.” James Montgomery Boice comments: “There is nothing that will make us more diligent in Christ’s service than the firm recognition that we are only undershepherds of that Chief Shepherd to whom the flock belongs and to whom we are responsible.” Similarly, since Christ has no possession more dear to him than the souls of those for whom he shed his precious blood, his confidence in the restored Peter is seen in his committing of these sheep to Peter’s care.

Second, we have in Peter’s restoration a helpful description of the pastoral calling. To what work is a pastor called by Christ? First, Jesus said, “Feed my lambs.” Next, he told Peter, “Tend my sheep.” Finally, Jesus returned to the initial theme, saying, “Feed my sheep.”

Here we see the two dimensions of the pastoral calling. Like the apostles before them, pastors today are called to the work of feeding the flock of God with the spiritual nourishment of God’s Word and also of shepherding and leading the flock through pastoral care.

There is no warrant for the Roman Catholic dogma that here the church is placed under Peter’s sole authority as the single potentate who rules in the absence of Christ. The book of Acts shows that Peter never claimed or exercised such a lordly rule over the church. Matthew Henry comments: “This charge given to Peter to preach the gospel is by a strange artifice made to support the usurpation of his pretended successors, that fleece the sheep, and, instead of feeding them, feed upon them.”

Paul’s description agrees with that of Jesus in speaking not of princes over the church, but of Christ’s providing “shepherds and teachers” to serve the church (Eph. 4:11). Paul’s description perfectly matches Jesus’ calling to Peter to feed the sheep and tend the flock. Ministers of the gospel are not called to be fund-raisers, program organizers, building custodians, or committee chairmen, but teachers of God’s Word and pastors of Christ’s flock.

Since Jesus places his sheep under the care and feeding of his under-shepherds, this makes membership in a faithful church a matter of urgent concern for every follower of Christ. Decades later, Peter would himself pen the classic description of the kind of faithful shepherd the church needs: “Shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory” (1 Peter 5:2–4).

We must never slight the pastor’s calling to lead the flock, but we should note that Jesus emphasizes the teaching function of his shepherds. Jesus specified the feeding of his sheep first and last to Peter. This tells us that a pastor’s primary responsibility is to feed the flock of Christ. How are Christ’s sheep to be fed? The Bible’s answer: by teaching and preaching the Word of God. To be called by Christ to the pastoral office is therefore to be gifted and prepared to preach and teach the Scriptures with fidelity and power. Called to this work, a faithful pastor must devote a significant portion of his working time to the prayerful preparation of his teaching so as to most wholesomely feed the beloved sheep who belong to Jesus.

Boice suggests five principles for a successful ministry of God’s Word. First, the Bible should be taught on a regular schedule, primarily in “the preaching that goes on Sunday by Sunday in a faithful, Bible-teaching church.” Second, the Bible should be taught in a systematic manner, ideally in the sequential exposition of whole books of Scripture. In this way, the church is fed with a balanced diet of the whole counsel of God. Third, the Bible should be taught as comprehensively as possible. This means that Christians are not to be focused only on prophecy or Pauline theology or creation studies but should be taught from all the kinds of biblical literature. Fourth, pastors must preach and churches must receive God’s Word prayerfully. With David, we must ask the Lord: “Open my eyes, that I may behold wondrous things out of your law” (Ps. 119:18). Finally, the Bible must be taught obediently. Boice comments: “When God speaks, he speaks for a purpose. He expects us to obey him. Do we obey him? If we do, our lives and the lives of those for whom we are responsible will be changed.”

A final point seen in Jesus’ restoration of Peter is the primacy of love for those who lead Christ’s flock. Indeed, the fact that Jesus confronted Peter over the matter of his love shows the importance of love for the whole of the Christian life. R. Kent Hughes comments:

The abiding principle is that before all things, even service to him, we must love him with all our hearts. That is the highest priority in life. It is the first question for every theologian. It is the essential question for the pastor. It is the supreme question for every missionary. It is the number one question for every one of us who wants to please God. Loving God is the highest priority of our lives.

Love for Christ is preeminently necessary for the shepherds of Christ’s flock. Ligon Duncan tells of an aged saintly woman of the Scottish kirk who said, “The older I grow, the more I love the Lord’s people.” “Isn’t that sweet,” thought the man to whom she spoke. She continued, however, “The older I grow, the more I love the Lord’s people and the less I trust them.” Duncan comments: “The Lord’s people will hurt you. You will seek to serve the Lord’s people; they will let you down. When that happens, you are being given the privilege of reflecting your Savior, because he washed the feet of the disciples who abandoned him.”

It is only love for Christ and his church that empowers us to continue serving Christ’s flock when the church fails us. A. W. Pink observes: “The work is so laborious, the appreciation is often so small, the response so discouraging, the criticisms so harsh, the attacks of Satan so fierce, that only the ‘love of Christ’—His for us and ours for Him—can ‘constrain’ to such work. ‘Hirelings’ will feed the goats, but only those who love Christ can feed His sheep.” Love for Christ’s flock will give a pastor persuasiveness with his congregation, patience for their failings, and an eloquence that mere learning can never supply. When it comes to shepherding the flock of Christ, “other qualities may be desirable, but love is completely indispensable.”13To Love Thee More

We should not conclude our study of this passage without asking Jesus’ question to Peter of ourselves. “Do you love me?” Jesus asks. It is essential that we be able to answer this question, apart from which no further advance can be made.

Thankfully, Jesus did not say, “Do you love me perfectly?” or “Do you love me as I deserve?”—in which case we must all be turned away, abashed. He simply asks for our love. If we belong to Jesus, then like Peter, even filled with self-doubt and shame, we may answer, “Lord, you know.” “You know all my failings, all my weaknesses, and all my needs. But you also know that, Yes, I do love you.” Implied in that answer, of course, is a desire to love Jesus better and more completely, a longing to love him as he deserves to be adored by his redeemed people. The way to love Jesus more fully is to spend time with him, since we long to be with those we love. So let us be eager to open up Christ’s Word and fervent in opening our hearts in prayer. William Cowper supplies words that will help us to answer Jesus’ plea when we pray:

Lord, it is my chief complaint

That my love is weak and faint;

Yet I love Thee and adore,—

Oh! for grace to love Thee more![3]


[1] MacArthur, J. F., Jr. (2008). John 12–21 (pp. 399–403). Chicago, IL: Moody Publishers.

[2] Boice, J. M. (2005). The Gospel of John: an expositional commentary (pp. 1641–1646). Grand Rapids, MI: Baker Books.

[3] Phillips, R. D. (2014). John. (R. D. Phillips, P. G. Ryken, & D. M. Doriani, Eds.) (1st ed., Vol. 2, pp. 703–713). Phillipsburg, NJ: P&R Publishing.

MARCH 20 JESUS CHRIST: OUR CHIEF JOY AND DELIGHT

Be glad in the LORD, and rejoice, ye righteous; and shout for joy, all ye that are upright in heart.

PSALM 32:11

I must agree with the psalmist, even in our modern day, that the joy of the Lord is still the strength of His people. I do believe that the sad world around us is attracted to spiritual sunshine—the genuine thing, that is!

Some churches train their greeters and ushers to smile, showing as many teeth as possible. But I can sense that kind of display—and when I am greeted by a man who is smiling because he has been trained to smile, I know I am shaking the flipper of a trained seal!

But when the warmth and delight and joy of the Holy Spirit are in a congregation and the folks are just spontaneously joyful and unable to hide the happy grin, the result is a wonderful influence upon others. Conversely, the reason we have to search for so many things to cheer us up is the fact that we are not really joyful and contentedly happy within!

I admit that we live in a gloomy world and that international affairs, nuclear rumors and threats, earthquakes and riots cause people to shake their heads in despair and say, “What’s the use?”

But we are Christians and Christians have every right to be the happiest people in the world! We do not have to look to other sources—for we look to the Word of God and discover how we can know the faithful God above and draw from His resources.

Why should the children of the King hang their heads and tote their own burdens, missing the mark about Christian victory? All this time the Holy Spirit has been wanting to make Jesus Christ our chief joy and delight![1]


[1] Tozer, A. W., & Smith, G. B. (2015). Evenings with tozer: daily devotional readings. Chicago, IL: Moody Publishers.

March 20 Foreseeing False Accusations

Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me.—Matt. 5:11

Faithfulness to Christ will bring enemies of the gospel who will “falsely say all kinds of evil against” us. Whereas “insults” are abusive words said to our faces, these “evil” things are primarily abusive words said behind our backs.

Jesus’ critics said of Him, “Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!” (Matt. 11:19). If the world said that of the sinless Christ, what things can His followers expect to be called and accused of?

Slander behind our backs is harder to take, partly because it is harder to defend against than direct accusations. It has opportunity to spread and be believed before we have a chance to correct it. Those who slander us can do much harm to our reputations before we’re even aware that we’ve been slandered.

We can’t help regret being slandered, but we shouldn’t grieve about it. Instead, we should count ourselves blessed, as our Lord assures us we will be, when the slander is “because of Me.” We have no surer evidence of the Lord’s blessing than to be cursed for His sake. It should not seriously bother us when men’s curses fall on the head that Christ has eternally blessed.

Are you prepared to accept the slander you might receive because you are a Christian?

ASK YOURSELF

We can sometimes invite persecution by being unduly abrasive and difficult, so that others do not persecute us as much for our faith as for the tacky way we express it. How can we tell the difference? Are people being offended by Christ or just by us? There is certainly no blessing in being obnoxious.[1]


[1] MacArthur, J. (2008). Daily readings from the life of Christ (p. 88). Chicago: Moody Publishers.

March 20 Examples of Passion

He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers.

Ephesians 4:11

It was said that John Wesley did more for England than her armies and navies. He lived meagerly, having given away thousands of dollars in his lifetime. Abused and maligned, he left his reputation and soul in the hands of God. It has been estimated he traveled 225 thousand miles on foot and horseback and preached twenty–four hundred sermons. Much of the established church despised him, but he brought fire into her cold heart. He had the reputation of being out of breath pursuing souls.

Ordained at twenty–two, George Whitefield began preaching with tremendous eloquence and effect. His power came from his passion for souls, and he used every one of his God–given abilities to lead men to Christ. He crossed the Atlantic thirteen times and preached thousands of sermons. His gravestone reads that he was a soldier of the cross, humble, devout, and ardent, preferring the honor of Christ to his own interest, reputation, or life.

Though these men are wonderful examples, the perfect example of One with passion for the lost is Christ.[1]


[1] MacArthur, J. (2001). Truth for today : a daily touch of God’s grace (p. 92). Nashville, Tenn.: J. Countryman.

40 Days to the Cross: Week Five – Tuesday

Confession: Psalm 95:6–9

Come in, let us worship and bow down;

let us kneel before Yahweh, our maker.

For he is our God,

and we are the people of his pasture

and the sheep of his hand.

Today if you will hear his voice:

“Do not harden your heart as at Meribah,

as in the day of Massah in the wilderness,

when your ancestors tried me.

They put me to the test,

even though they had seen my work.”

Reading: Mark 14:32–42

And they came to a place named Gethsemane, and he said to his disciples, “Sit here while I pray.” And he took along Peter and James and John with him, and he began to be distressed and troubled. And he said to them, “My soul is deeply grieved, to the point of death. Remain here and stay awake.” And going forward a little he fell to the ground and began to pray that, if it were possible, the hour would pass from him. And he said, “Abba, Father, all things are possible for you! Take away this cup from me! Yet not what I will, but what you will.” And he came and found them sleeping, and he said to Peter, “Simon, are you sleeping? Were you not able to stay awake one hour? Stay awake and pray that you will not enter into temptation. The spirit is willing, but the flesh is weak!” And again he went away and prayed, saying the same thing. And again he came and found them sleeping, for they could not keep their eyes open, and they did not know what to reply to him. And he came the third time and said to them, “Are you still sleeping and resting? It is enough! The hour has come. Behold, the Son of Man is being betrayed into the hands of sinners. Get up, let us go! Behold, the one who is betraying me is approaching!”

Reflection

With eternal foresight, and with lifelong, fond intention, our glorious Saviour entered into His passion. “I come to do your will, O my God.” That will was that He—Jesus, the Son of Man, God of God, the Holy One—should pass through and feel, as if it were His own. He experienced the torment and the horror of all sin in expiation of the crimes of the whole world. “And He began to be exceedingly sorrowful, even unto death.” O Jesus, we bow down our hearts before your sacred heart, which, in the garden, alone, cried out to heaven with the agony God laid upon it. “See if there be any sorrow like unto His sorrow.” We adore that dear, submissive heart, burning with love for God and man, but wrung with anguish, sweating drops of blood.

—Bernard of Clairvaux

Saint Bernard on the Love of God

Response

Christ remained obedient to the Father in all things, even leading up to His death. Write a prayer of thanks for Christ’s obedient sacrifice in the space below.[1]


[1] Van Noord, R., & Strong, J. (Eds.). (2014). 40 Days to the Cross: Reflections from Great Thinkers. Bellingham, WA: Lexham Press.

March 20, 2018 Morning Verse Of The Day

2 Pilate’s first question to Jesus—“Are you the king of the Jews?”—shows obliquely that the charges against Jesus had already been made known to Pilate. Mark gives us only a summary of the trial. According to Luke (23:2), the Sanhedrin brought three charges before Pilate: (1) Jesus is “subverting our nation”; (2) he “opposes payment of taxes to Caesar”; and (3) he “claims to be Christ, a king” (Lk 23:2). The three together indicate an insurrectionist claim to royal authority and so are appropriately summed up in Pilate’s question, “Are you the king of the Jews?” It is difficult to tell whether Pilate is sarcastically mocking Jesus or genuinely asking whether Jesus is claiming royal authority. In either case, from this point on Jesus’ kingship will be a central concern of the passion narrative (vv. 2, 9, 12, 18, 26, 32). There is heavy irony here. Although the title “king” is repeatedly used to mock and deride Jesus, the informed reader knows that Jesus is indeed the Messiah and King, who will enter his royal authority through suffering.

Jesus’ answer to Pilate is a qualified one: sy legeis (lit., “you say”). The NIV’s “Yes, it is as you say” is probably too positive and would be better rendered “You have said so” (TNIV; cf. NLT), or “those are your words” (CEV). Jesus seems to be saying, “Yes, I am the king of the Jews; but your concept of what that means and mine are poles apart.[1]


15:2. Mark’s account of the trial is the briefest of all the Gospel accounts. Apparently Pilate had already heard the charge against Jesus. This is seen in the first question he asked Jesus: Are you the king of the Jews? According to Luke 23:2, the Sanhedrin brought three charges against Jesus. They were: (1) he is “subverting our nation”; (2) he “opposes payment of taxes to Caesar”; and (3) he “claims to be Christ, a king.” The third accusation got Pilate’s attention.

Jesus’ answer to Pilate’s question was it is as you say. Jesus in effect was saying, “Yes, I am.” But the indirectness of Jesus’ answer left open the question of “What does that really mean to be the king of the Jews?” John’s Gospel gives us some insight. In John 18:36 Jesus said, “My kingship is not of this world; if my kingship were of this world then my servants would fight.” Jesus made it clear that he was not a threat to Rome.[2]


2. Pilate questioned him, saying, You are king of the Jews? It is clear that though the Sanhedrin had accused Jesus of blasphemy, before Pilate the Jewish leaders do not immediately press this charge. They must have been of the opinion—and rightly so—that a more definitely political accusation would have a better chance to be considered legally valid from the aspect of Roman jurisprudence. Besides, they may have felt that a strictly religious charge would make little impression on a pagan. This does not mean, however, that they have altogether discarded the idea of ever bringing this religious indictment to the attention of the governor. They did in fact do this very thing (John 19:7), but for the present they hold it in abeyance.

When Pilate now asked Jesus, “You are the king of the Jews?” he asked it because he felt that for his own protection he had to do this, and not because he himself believed the charge.

The pronoun “You” is not only spelled out but heads the question. Great emphasis is placed on it, as if Pilate were saying, “You are the king of the Jews? How ridiculous!” Continued: Answering he said to him, You said (it). This can mean no less than, “It is even as you have stated.” For proof see a similar expression in Matt. 26:25, and cf. John 18:36, 37. In both of these other cases the context clearly establishes the fact that the answer of Jesus was an affirmation.

At this point (see f. above) Pilate steps outside the praetorium again and from his elevated tribunal declares to the chief priests and the multitude, “No crime whatever do I find in him,” that is, no legitimate basis for any accusation.[3]


15:2 Up to now, Jesus had been on trial before the religious leaders on a charge of blasphemy. Now He was taken before the civil court on a charge of treason. The civil trial took place in three stages—first before Pilate, then before Herod, and finally before Pilate again.

Pilate asked the Lord Jesus if He were the King of the Jews. If He were, He was presumably dedicated to the overthrow of Caesar, and thus guilty of treason.[4]


15:2. Pilate had sole responsibility for the Roman court’s decisions. The proceedings, usually held in public, opened with an indictment by the plaintiff followed by the magistrate’s interrogation and further testimony from the defendant and other witnesses. When all the evidence was in, the magistrate usually consulted with his legal advisers and then pronounced the sentence, which had to be carried out immediately.

Instead of confirming the Sanhedrin’s death sentence (cf. John 18:29–32) Pilate insisted on hearing the case. Only one of three accusations that had already been made (cf. Luke 23:2) merited Pilate’s attention, namely, Jesus’ alleged claim to be “a king.” So Pilate asked Jesus, Are You (emphatic) the King of the Jews? To Pilate such a claim was tantamount to treason against Caesar, a crime punishable by death.

Jesus gave a cryptic reply, literally, You (emphatic) say (so), that is, “The designation is yours.” It is best understood as a yes answer but with a qualification attached. As Messiah, Jesus is the King of the Jews but His concept of kingship differed from that implied in Pilate’s question (cf. John 18:33–38).[5]

 


[1] Wessel, W. W., & Strauss, M. L. (2010). Mark. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Matthew–Mark (Revised Edition) (Vol. 9, pp. 965–966). Grand Rapids, MI: Zondervan.

[2] Cooper, R. L. (2000). Mark (Vol. 2, pp. 254–255). Nashville, TN: Broadman & Holman Publishers.

[3] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, pp. 630–631). Grand Rapids: Baker Book House.

[4] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1361). Nashville: Thomas Nelson.

[5] Grassmick, J. D. (1985). Mark. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 185). Wheaton, IL: Victor Books.

March 20 No Pride of Position

“Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped.”

Philippians 2:5–6

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Christ’s coming to earth is the supreme example to us of humility.

We can usually identify with what someone else has experienced when we have gone through the same thing. Even if we haven’t been through what the other person has, we can perhaps relate because we might someday have a similar experience.

However, it is much harder to comprehend what Christ experienced when He stooped from His lofty position at the right hand of God to come to earth as a man. We’ll never understand the magnitude of that descent because we never were and never will be God. Nevertheless, today’s passage presents, as a pattern for us, Jesus’ attitude in coming to this world.

As a Spirit–filled believer (Eph. 1:3–5, 13), the Lord has lifted you out of your sin and given you the privilege of being His adopted child. He thereby allows you to recognize and appreciate a little more what humility is all about. Like Jesus, you will have to descend from an exalted level when you reach out in humility to those who don’t know Him.

Jesus further set the standard for us when He did not view His high position “a thing to be grasped.” Loftiness of calling should never be something we clench as a prized personal possession to exploit for our own benefit. That is the attitude we would expect to see in worldly people of influence. But it should not characterize those who claim to follow Jesus’ standard.

In contrast, if you are Christ’s disciple you will see more and more of His humility in your life. That will occur as you continually exercise a selfless attitude toward the privileges and possessions He has given you. By not clinging to these benefits, you will truly exemplify Jesus’ attitude and more effectively serve others: “Be devoted to one another in brotherly love; give preference to one another in honor” (Rom. 12:10).

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Suggestions for Prayer: Pray that, starting today, God would grant you more and more of a Philippians 2:5–6 attitude.

For Further Study: As Ephesians 1 spells out, you have much to be thankful for as a child of God. Read the entire chapter, and list the many spiritual benefits Paul describes. Try memorizing several verses that are particularly striking to you.[1]


[1] MacArthur, J. (1997). Strength for today. Wheaton, IL: Crossway Books.

MARCH 20 TRUTH FOR THE HEART

 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

—John 14:23

The doctrine of the Trinity is truth for the heart. The spirit of man alone can enter through the veil and penetrate into that Holy of Holies. “Let me seek Thee in longing,” pleaded Anselm, “let me long for Thee in seeking; let me find Thee in love, and love Thee in finding.”

Christ did not hesitate to use the plural form when speaking of Himself along with the Father and the Spirit. “We will come unto him, and make our abode with him.” Yet again He said, “I and my Father are one” (John 10:30). It is most important that we think of God as Trinity in Unity, neither confounding the Persons nor dividing the Substance. Only so may we think rightly of God and in a manner worthy of Him and of our own souls….

The authors of the Athanasian Creed spelled out with great care the relation of the three Persons to each other, filling in the gaps in human thought as far as they were able while staying within the bounds of the inspirited Word. “In this Trinity,” runs the Creed, “nothing is before or after, nothing is greater or less: but all three Persons coeternal, together and equal.” KOH032, 034

With my mind I struggle, Lord, but with my heart I rest. I am awed by Your Trinity in unity, and I long to know You not through reason but through love and faith. Amen.[1]


[1] Tozer, A. W., & Eggert, R. (2015). Tozer on the almighty god: a 365-day devotional. Chicago, IL: Moody Publishers.

March 19 Daily Help

MAN cannot please God without bringing to himself a great amount of happiness; for if any man pleases God, it is because God accepts him as his son, gives him the blessings of adoption, pours upon him the bounties of his grace, makes him a blessed man in this life, and insures him a crown of everlasting life, which he shall wear, and which shall shine with unfading lustre, when the wreaths of earth’s glory have all been melted away; while, on the other hand, if a man does not please God, he inevitably brings upon himself sorrow and suffering in this life.[1]


[1] Spurgeon, C. H. (1892). Daily Help (p. 82). Baltimore: R. H. Woodward & Company.

March 19, 2018 Evening Verse Of The Day

Reliability

For the Son of God, Christ Jesus, who was preached among you by us—by me and Silvanus and Timothy—was not yes and no, but is yes in Him. For as many as are the promises of God, in Him they are yes; therefore also through Him is our Amen to the glory of God through us. (1:19–20)

Throughout the history of the church, heretics have always assaulted the nature of Christ, and the false apostles at Corinth appear to be no exception in their effort to diminish Him. Having slanderously accused Paul of being untrustworthy because of his change in travel plans, they also alleged that his teaching on the Lord Jesus was untrustworthy. Responding to their attack on his Lord, Paul emphasized Christ’s nature as the God-man by using the full, rich title the Son of God, Christ Jesus.

Paul was not the only one who preached the truths of the Son of God to the Corinthians; Silvanus and Timothy had preached the message to them. Silvanus (Silas) was a prominent leader in the Jerusalem church. The Jerusalem Council entrusted him to carry its decision to the church at Antioch (Acts 15:22). He later became Paul’s companion on the apostle’s second missionary journey, replacing Barnabas (Acts 15:39–40). Timothy was Paul’s beloved son in the faith. As the son of a Jewish Christian mother and a pagan Gentile father (Acts 16:1), he was uniquely qualified to minister alongside the apostle. Both Silvanus and Timothy had ministered with Paul at Corinth (Acts 18:5). Their preaching was not untrustworthy, it was not yes and no, but was a firm, unwavering, resounding yes to God’s truth in Jesus Christ.

Then Paul sums up the glory of Christ by reminding the Corinthians that as many as are the promises of God, in Him they are yes. All of God’s salvation promises—of blessing, peace, joy, goodness, fellowship, forgiveness, strength, and hope of eternal life—are yes, meaning they all come true, in Christ. They are all made possible by His person and work. After His resurrection, Jesus told His disciples, “All things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44). In 1 Corinthians 1:30 Paul declared that “Christ Jesus … became to us wisdom from God, and righteousness and sanctification, and redemption.” To the Colossians he wrote, “For it was the Father’s good pleasure for all the fullness to dwell in Him.… For in Him all the fullness of Deity dwells in bodily form” (Col. 1:19; 2:9). It was the realization of “the surpassing value of knowing Christ Jesus [as his] Lord” that made Paul willing to suffer “the loss of all things, and count them but rubbish so that [he might] gain Christ” (Phil. 3:8).

Then Paul drove home the point of his argument by reminding the Corinthians, Therefore also through Him is our Amen to the glory of God through us. Amen is a solemn affirmation of the truthfulness of a statement (cf. Rom. 1:25; 9:5; 11:36; 15:33; 16:27; Gal. 1:5; Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; 6:16; 2 Tim. 4:18; Heb. 13:21; 1 Peter 4:11; 5:11; 2 Peter 3:18; Jude 25; Rev. 1:6; 7:12). When Paul, Silas, and Timothy preached the gospel, it was all about Christ, who by His glorious work brings to pass all salvation realities. The Corinthians probably even had joined in saying Amen to the glory of God. The congregation had affirmed that the preachers reliably spoke God’s truth about Christ when they believed the gospel message Paul and his companions preached, and it transformed their lives. How utterly absurd, Paul argued, to accept and experience the gospel message as reliable, but consider those who preached it unreliable. How ridiculous to trust Paul’s word about eternal things, but not about mundane things like travel plans.

The apostle who was exacting in communicating the true gospel of Christ was also exacting in the lesser matters of life. God did not choose an unstable, unreliable apostle to preach His truth.[1]


1:20 / In verse 20a Paul explains (For, gar) why his message of Jesus Christ as Son of God was unequivocally confirmed to the Corinthians. Just as in verse 18 the faithfulness of God substantiates the veracity of Paul’s general apostolic “word” (including statements about his travel plans), so also here divine promises substantiate Paul’s more specific apostolic message of the gospel.

As Paul has mentioned repeatedly and in various ways in the previous context, the Corinthians are sons of God and thus brothers with Paul (cf. vv. 1, 2, 3). Hence, when Paul refers here to the “promises” that have already been confirmed to the Corinthians, he may have in view particularly the divine adoption of sons (cf. 2 Cor. 6:18, quoting 2 Sam. 7:14) that the Corinthians enjoy in Christ, the messianic Son of God promised beforehand through the ot prophets (Rom. 1:2–4). The only other use of the term in the letter comes at 2 Corinthians 7:1 and refers to an ot messianic adoption text (2 Sam. 7:14) as among the promises that Paul and the Corinthians already have. This does not, of course, exclude other promises from resonating with the text, especially since divine adoptive sonship includes Abrahamic heirship (cf. Gal. 3:26, 29; 4:1–7; Rom. 8:15, 17). Paul’s message of Jesus Christ as Son of God was unequivocally confirmed to the Corinthians, for the latter participate in the sonship of the Son of God, in whom the promises are affirmed by their fulfillment (“Yes”).

In verse 20b Paul draws an inference (And so, dio kai) from the fact that in Christ the Corinthians participate in the promises through Paul’s preaching. Whatever this line may mean in particular, it seems clear that Paul portrays himself as a revelatory mediator. Amen is a transliteration of a Hebrew word that serves to confirm what has been said before. The Corinthians were familiar with this use of Amen (cf. 1 Cor. 14:16). Here, the Amen is spoken by Christ (through him) in that the promises spoken beforehand are fulfilled in him. That affirmation is, in turn, communicated by Paul (by us) to others, including the Corinthians. All of this has a doxological purpose (to the glory of God).[2]


God is faithful to his promises (1:18–20)

Continuing his defence, he turns now from his written to his spoken message (verses 18–19) which is, in summary, that God is faithful to his promises. Paul is affirming the same confidence in God as expressed by spokesmen from earlier generations, for example Balaam, who asked of God: ‘Does he speak and then not act? Does he promise and not fulfil?’ Clearly Paul shared Balaam’s belief in the faithfulness of God to his word. The numerous promises of God, given through the mouths of many prophets at different times and places,7 all converge like so many lines at one point, the Son of God whom Paul and his companions now proclaim. There is no ambiguity, Yes and No, about the Son of God. It is as if God is saying ‘Jesus Christ, my Son, is my “yes” to every promise I have ever made. He fulfils everything I have ever said.’ From God’s side, as well as from ours, everything is focused upon Christ and it is for this reason that the prepositions in and through are so important. Because God’s promises come true in Christ, we say the Amen (Hebrew, ‘it is true’) through Christ to the glory of God (verse 20). Christ is the ‘go-between’. God speaks to us in Christ and we, who have received the message, speak back to God through Christ. The apostle is teaching us that we may approach God by no other path and glorify him by no other means. Sin prevents us approaching God in our own right; but we may draw near through Christ.

Since Christ is the fulfilment (God’s Yes) to all of God’s numerous promises, it follows that the Old Testament, where the promises are made, really makes sense only when read with Christ in mind. Christ is the end to which the Old Testament is pointed, the goal toward which it moves. To read the Old Testament without reference to Christ is like reading a mystery novel with the final chapter torn out. All the clues are scattered throughout the story, but without the finale no-one could be sure of the explanation of the mystery or the identity of the one in whom all interest has been aroused. The gospel of the Son of God, as proclaimed by Paul, is the final chapter of God’s story, which explains all, and without which everything which precedes remains enigmatic and ‘up in the air’.

Paul shows us, in passing, what he thought of the old covenant. In defending his ministry against those who, having rejected the new covenant, sought to bring the Corinthians under the old, it would have been easy enough for Paul to over-react and reject it altogether. A little later he will say that the old is now fulfilled and outshone by the new covenant of Christ and the Spirit (3:7–11). Nevertheless the new covenant occurs only because of the promises made by God under the old covenant. In our attitudes to the old covenant there are two extremes to avoid. On the one hand we may not treat the old as if the new covenant has not superseded it, as the newcomers were doing. On the other, we are not at liberty to dispense with it from our canon of Scripture as Marcion the Gnostic did a century later. What Paul teaches us is that the one God binds the new to the old covenant in one continuous self-disclosure which began in the book of Genesis and which reached its final and glorious revelation in the Son of God, Jesus Christ.[3]


1:19–20. Paul supported his oath by summarizing an important feature of what was preached among the Corinthians. He, Silas, and Timothy had preached the Son of God, Jesus Christ, and Christ did not waver between Yes and No. There was no duplicity in Christ or in the message about Christ.

Paul added that in Christ his message had always been “Yes.” Paul knew this statement was enigmatic, so he explained his meaning. No matter how many promises God has made throughout the history of the Bible, one thing can be relied on: In Christ … they are “Yes.” Paul frequently reminded his readers of Old Testament promises God made to his people (Rom. 1:2; Eph. 2:12). He knew that immeasurable blessings had been promised to Christians as heirs of Old Testament promises. The great covenant promises throughout the Bible are all fulfilled in Christ.

Of course, the Corinthians probably had no problem with Christ’s sincerity. So Paul drew a connection between himself and Christ. Since Paul represented Christ, Paul’s gospel ministry could be summed up as an “Amen” … spoken by Paul to the glory of God. Paul’s preaching affirmed the sincere affirmation of God’s promises in Christ.[4]


20. For as many promises of God as there are, in him they are Yes. Wherefore also through him we say Amen to God for his glory.

  • “For as many promises of God as there are.” Paul reflects on the numerous promises God has given his people. He knows that ultimately all of them have been and are being fulfilled in the Son of God. Replete with God’s promises, the Old Testament points to their fulfillment in Christ. Peter mentions that the prophets were “trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow” (1 Peter 1:11). The Old Testament message is that God who makes promises ultimately fulfills them through the coming of the Messiah.
  • “In him they are Yes.” The entire New Testament is a testimony that God’s promises have been and are being fulfilled in Jesus Christ. Jesus came to fulfill the Law and the Prophets (Matt. 5:17–18), to remove the curse of the law (Gal. 3:13), to grant the gift of righteousness (Matt. 6:33), to give eternal life (John 17:3), and through the Father to send the Holy Spirit (John 14:16, 26; 15:26). In Jesus Christ God’s promises have been realized, and the Corinthians will have to acknowledge the truth of this matter.
  • “Wherefore also through him we say Amen to God for his glory.” The Greek construction of this part of verse 20 is cumbersome if we provide a literal translation and follow the sequence of the verse: “Wherefore also through him the Amen to God for glory through us.” But the word Amen is uttered “through us,” and this affirmation serves to glorify God. When we understand that the phrase through us carries the meaning of the verb we say, the subsequent translation is smooth. This is how, in the first few centuries, some Christians whose native tongue was Syriac, a sister dialect of Aramaic, understood the text. Writing “yes” and “Amen” in this passage, Paul is expressing a parallelism that was current in his day. Among speakers who were conversant in both Greek and Aramaic, the “yes” and the “Amen” meant the same thing.

When Paul, his associates, and the Corinthians say “yes and amen” through Jesus Christ to God, no one legitimately can accuse Paul of vacillating. Those who attest to the veracity of God’s Word respect one another’s personal integrity. As Paul indicates, when believers say “Amen” to the promises of God in Christ, they glorify God.[5]


1:20All the promises of God, no matter how many they are, find their fulfillment in Christ. All who find in Him the fulfillment of God’s promises add their Amen:

We open our Bibles at a promise, we look up to God, and God says, “You can have all that through Christ.” Trusting Christ, we say, “Amen” to God. God speaks through Christ, and we believe in Christ; Christ reaches down and faith stretches up, and every promise of God is fulfilled in Jesus Christ. In and through Him we appropriate and take them to ourselves and say, “Yes, Lord; I trust You.” This is the believing yes.

All of this is to the glory of God through us. Denney writes: “He is glorified when it dawns on human souls that He has spoken good concerning them beyond their utmost imaginings, and when that good is seen to be indubitably safe and sure in His Son.”

The two words through us, remind the Corinthians that it was through the preaching of men like Silvanus, Timothy, and Paul that they had ever come to claim the promises of God in Christ. If the apostle was a fraud, as his enemies charged, then could it be that God had used a cheat and a liar to effect such marvelous results? The answer, of course, is no.[6]


[1] MacArthur, J. F., Jr. (2003). 2 Corinthians (pp. 43–44). Chicago: Moody Publishers.

[2] Scott, J. M. (2011). 2 Corinthians (pp. 40–41). Grand Rapids, MI: Baker Books.

[3] Barnett, P. (1988). The message of 2 Corinthians: power in weakness (pp. 39–40). Leicester, England; Downers Grove, IL: InterVarsity Press.

[4] Pratt, R. L., Jr. (2000). I & II Corinthians (Vol. 7, p. 307). Nashville, TN: Broadman & Holman Publishers.

[5] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Second Epistle to the Corinthians (Vol. 19, p. 62). Grand Rapids: Baker Book House.

[6] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1823). Nashville: Thomas Nelson.