Daily Archives: June 24, 2020

Small Decisions Matter: Discernment for Everyday Life — Christian Counseling & Educational Foundation

Life is in the details. Listen to C. S. Lewis describe how our small, day-to-day decisions matter.

Good and evil both increase at compound interest. That is why the decisions you and I make every day are of such infinite importance. The smallest good act today is the capture of a strategic point from which, a few months later, you may be able to go on to victories you never dreamed of. An apparently trivial indulgence in lust or anger today is the loss of a ridge or railway line or bridgehead from which the enemy may launch an attack otherwise impossible.[1]

While we fret the big decisions—jobs, family changes, retirement—the action is in the endless small ones.

This morning, I woke up and had to decide between exercise and a leisurely cup of coffee. I chose coffee. Then other decisions followed. Is it necessary to take a shower and be rushed, or should I rely on the room deodorizer in my office? Do I clean up some of my morning mess, or should I tell my wife I will clean up when I get home, which I probably won’t? And what about reading Scripture? Where will that fit into my day? Ugh, I can hear the refrain about the value of morning devotions in my head. As I make the short drive to CCEF, do I tolerate a little grumbling because I had to stop for a long, slow train, or do I confess my grumbling?

I am only an hour into my day, still on autopilot, and I have yet to get online—then the decisions will really come fast and furious. Hundreds of other judgments and moments of discernment are to come before lunch. Though I am barely aware of them, their cumulative effect is what constitutes my personal character—they are me—and the judgments will affect many others.

To be human is to make judgments and chose one way over another. The story of Eden announced this essential feature of our humanity when the Lord taught us to be discerning about how to live near one particular tree—the tree of the knowledge of good and evil. So it began. This way or that way? Right in God’s eyes or right in our own eyes? Two paths. One is self-destructive; one is filled with life. Our lives are now brimming with daily judgments of ourselves and our world. These judgments determine our course and carry eternal consequences.

The distinctions we make between good and evil are paramount. Scripture pleads with us to be alert to these decision points. And then there are micro distinctions we must make between what is good and what is better, what is bad and what is worse. In the best of times, all of these decision points have their challenges. But add human desire, and the once obvious distinctions between good and evil become blurred or even overturned, as evil is judged as good. Who among us can walk in wisdom?

Yet this is the age when Jesus, the second Adam, was tempted in the wilderness and rightly discerned the difference between good and evil. Now, as we trust in our champion and his power, we can come alive to the seemingly incomprehensible and impossible task of careful discernment.

The apostle Paul warned us, “Look carefully then how you walk, not as unwise but as wise making the best use of the time, because the days are evil” (Eph 5:15–16). When we look carefully, two paths always come into view. We want to be skillful enough to see the wise path of life and then take it.

So I slow down and begin where I am. I ask for grace to look carefully, to discern wisely. I remember the common warnings signs that inevitably precede my foolishness, and I set some small goals for the evening.

Warning signs to keep in mind

  1. Careful decisions take work. I can be lazy. Wake up.
  2. Watch for hints of grumbling or defensiveness. These are sure signs that my commitment to godly discernment has diminished.

Good small steps

  1. I want to be patient and kind to the person in front of me. Be a servant. I don’t have to be right.
  2. I will prepare my thoughts for my wife on the ride home. What were the high points of my day? The challenges?

Lord God, I want to be more awake. I want to see what is good; I want to see what is empty and lifeless. I want to be discerning in the details. Please, today, now, give grace so I can walk carefully.

[1] C.S. Lewis, Mere Christianity (San Francisco: HarperOne, 2001), 132.

via Small Decisions Matter: Discernment for Everyday Life — Christian Counseling & Educational Foundation

Really Bizarre Things Are Happening All Over The Globe — End Of The American Dream

Just when you think that 2020 has been filled with enough trouble, even more stuff starts happening.  Coming into this week, we were already dealing with a new COVID-19 surge which has pushed the number of daily cases to the highest levels we have seen so far, a global economy which is in the process of imploding all around us, massive civil unrest in U.S. cities from coast to coast, and giant swarms of locusts that are wiping out farms all the way from eastern Africa to parts of India.  Unfortunately, now we have several more items to add to our growing list.

Let’s start by talking about an alarming new outbreak of locusts.  The following comes from a British news source

Dramatic footage captures an “astonishing” swarm of locusts swarm through farmland and destroy crops.

The short-horned grasshoppers are capable of devouring the same amount of crops as 2,500 people would each day.

Some of you may have just read that paragraph and come to the conclusion that this is “old news”.

After all, we have been hearing about the colossal armies of locusts in Africa for months, and I have published numerous articles about that unprecedented plague.

But the news story that I just quoted wasn’t talking about those locusts.  Instead, that report was about a brand new infestation that has erupted in Argentina, and one local official is saying that he has never seen anything like itever before.

Just like on the other side of the Atlantic Ocean, these little critters are voraciously gobbling up everything in sight, and countless farms are being destroyed.

Now these swarms are heading for Brazil, and Brazilian officials are definitely extremely alarmed.  One of my readers in Brazil sent me an article about this emerging crisis from a Brazilian news source, and the following is a quote from that article which has been translated into English…

In approximately one square kilometer they can have up to 40 million insects, which in one day consume pastures equivalent to what 2,000 cows or 350,000 people eat, Argentine agronomist Héctor Medina told Reuters.

What would you do if 40 million locusts suddenly descended on your farm?

Of course the truth is that there would be very little that you could do that would make any sort of a difference.  Just like so many other farmers around the globe, you would simply watch as all of your hard work is completely wiped out.

Meanwhile, an absolutely gigantic plume of dust from Africa has crossed the Atlantic Ocean and is about to hit the United States.  The following comes from CBS News

A massive plume of dust from the Sahara desert in northern Africa has been traversing the atmosphere, thousands of feet above the tropical Atlantic Ocean, and is now cloaking the Caribbean and closing in on the southeastern United States.

Every once in a while a dust plume from Africa can cross the ocean like this, but the monstrous one that we are witnessing right now is truly unusual.

In fact, one expert says that this is “the most significant event in the past 50 years”

“This is the most significant event in the past 50 years. Conditions are dangerous in many Caribbean islands,” Pablo Méndez Lázaro, from the University of Puerto Rico’s School of Public Health, told the Associated Press.

As this plume travels across the U.S., air quality in some areas will drop precipitously.  Some of the dust has already arrived, but a “thicker layer” is projected to starting hitting Texas on Friday

On Wednesday, the dust is forecast to move across the Gulf of Mexico toward Texas.

Thursday morning, people in places like Brownsville in Texas and Houston will likely wake up to a beautiful sunrise and a hazier than normal sky.

Forecast models show the thicker concentration blanketing most of Central America and Mexico Thursday.

This thicker layer is likely to reach Texas by Friday and then take a turn to the east. If the forecast model is right, it will move over most of the Southeast and MidAtlantic states over the weekend.

On top of everything else, the west coast is starting to shake in a major way once again.  On Wednesday, southern California was struck by a magnitude 5.8 earthquake

California residents received an emergency alert on their phones which read: “Earthquake! Expect shaking. Drop, Cover, Hold On. Protect yourself now. – USGS ShakeAlert”. The US Geological Survey (USGS) said the quake struck 17km south-southeast of Lone Pine. The tremor originated at a depth of 2.9km, with an epicenter around 17 kilometers south-east of Lone Pine.

According to a USGS interactive shake map the impact of the earthquake could be felt in the Death Valley National Park.

The earthquake has since been downgraded to 5.8 magnitude.

That quake was followed by numerous sizable aftershocks, including one that was measured to be magnitude 4.6.

Overall, there have been 2,267 earthquakes in California and Nevada over the last 7 days, and that is definitely alarming.

Farther south along “the Ring of Fire”, Mexico was hit by a magnitude 7.4 earthquake on Tuesday

A powerful earthquake struck Mexico’s southern Oaxaca region on Tuesday, killing at least five people and shaking buildings hundreds of miles away.

The 7.4-magnitude quake struck mid-morning, according to the U.S. Geological Survey. Its epicenter was off the Pacific coast about seven miles southwest of Santa María Zapotitlán, near the beach resort of Huatulco.

Very large seismic events are happening so frequently now that they barely make a blip on the news these days, and that is unfortunate because people need to wake up and understand that our planet is becoming increasingly unstable.

Here in the United States, scientists have been strongly warning us for years that we are way overdue for “the Big One” to hit California, and this is one of the things that I will be addressing in the new book that I am currently working on.

At some point there will be no more sand in the hourglass, and an unprecedented disaster will strike the west coast.  Let us pray that we still have quite a bit more time before that happens.

But nothing can stop the inexorable march of time, and the deeper we get into 2020 the crazier it gets.

Unfortunately, the truth is that this “perfect storm” is just getting started, and that means that what we have experienced up to this point is just the tip of the iceberg.

via Really Bizarre Things Are Happening All Over The Globe — End Of The American Dream

Madness Has Fully Descended Upon Us — CultureWatch

Can the loony left get any crazier?

Many folks are convinced that this old saying is where we are now at in the West: “Whom the gods would destroy they first make mad.” It is a line spoken by Prometheus in Henry Wadsworth Longfellow’s poem “The Masque of Pandora” (1875). We see both things aplenty: madness everywhere, and destruction everywhere.

Those seeking a more biblical way of saying similar sorts of things can consult what the Apostle Paul had to say in Romans 1:21-25:

For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever!

Yes, people who shake the fists at God can only ever be fools. As the Psalmist said: “The fool has said in his heart, ‘There is no God” (Ps. 14:1; 53:1). So let me examine three recent cases of leftist lunacy that tells us all we need to know just how far down the gurgler we have gone in the secular West.

The first two have to do with racism – or more correctly, with bogus claims of racism. And I preface this by saying two things. Racism is indeed bad, but in places like America and Australia today we are among the least racist societies on earth, comparatively speaking.

Yes some racism will always be found, since we all are far from being angelic. But from a biblical point of view, as I have pointed out elsewhere, this is really a sin problem, not a skin problem: billmuehlenberg.com/2020/06/07/christianity-and-race/

But let me raise two shocking cases of race-baiting madness. The first comes from – you guessed it – “our” ABC. Yes, the national public broadcaster that you and I subsidise with our hard-earned tax dollars to a tune of over a billion dollars a year are at it again.

Of course they are always race-baiting and pushing the hyper-left agenda on this and other matters. But this most recent outburst is a real doozy. We are now being told by these folks that we must pay for that chess is racist. Yes, you read that right. Because the white piece always goes first, we have a clear case of racism here. At least that is what the nutters at the ABC would have you believe:

A former professional chess player is criticising the ABC for contacting him to discuss whether the board game is racist. A Sydney-based ABC producer asked former Australian Chess representative John Adams to comment on whether the game was racist because white always moves first. Mr Adams told Ben Fordham the argument has been circulating in chess circles for years. “All of this stuff is completely ridiculous. We’ve got bigger issues that are facing Australia and I don’t want the ABC talking about this sort of nonsense.” http://www.2gb.com/completely-ridiculous-abc-slammed-for-suggesting-chess-is-racist/

There you have it folks. This is NOT from a satire site. It seems that black chess piece lives do matter. And there you thought that you could play a simple game of chess and escape the wrath of the ABC in particular and the nutjob left in general. Repent you vile, wicked, racist and bigoted chess players!

And while we are at it, let’s make a clean sweep of all this evil. We all know what is next:

-Zebras of course will all have to be eliminated. Oh, and death to the pandas as well.
-The Collingwood Football Club must immediately be disbanded.
-Piano keys of course are now verboten.
-Dice obviously will have to go.
-Eastern yin-yang symbolism also must be banned at once.
-And find something else besides salt and paper to flavour your foods with.
-Woke Christians will love this one: Black Friday will no longer be celebrated.
-Anyone caught dreaming of a white Christmas will be sent to re-education camps.
-“Snow White” and other racist items are now taboo.
-White and dark chocolate will both no longer be available for sale.
-Oh, and all older pre-colour photographs and movies must now be destroyed.

The left will soon be targeting everything, with no grey areas left – it is all quite black and white to our leftist overlords!

The second example of utter idiocy and lefty lunacy concerns American NASCAR driver, millionaire and Black America Bubba Wallace. He made headlines all around the world when he said a noose was found hanging in his garage. Even the Australian media picked up on this story and ran with it big time.

The world was outraged. No less than 15 FBI agents were sent in to investigate. But one little problem: turns out the whole thing was yet another race hate hoax, just like the Jussie Smollett case. It turns out this evil white nationalist noose was nothing more than the rope used to pull the garage door! thefederalist.com/2020/06/23/cnn-falls-for-another-hoax-hate-crime/

But fake hate crimes are now all the rage, and they are being used al the time. Same old same old. At the time I wrote about the Smollett case: billmuehlenberg.com/2019/02/22/jussie-smollett-fake-hate-crimes-and-identity-politics/

The left just loves to make this stuff up as they go along. As Liz Wheeler tweeted: “The NASCAR noose fiasco is a perfect allegory of the left in our nation… Taking a perfectly normal mundane garage pulley & reporting it’s a noose… This is what the left does… They look at normal things SO HARD to try to find racism that they see something that isn’t there.”

American commentator Tucker Carlson once again nails the madness, hypocrisy, double standards and leftist war on the West in his latest monologue: http://www.foxnews.com/media/tucker-carlson-mob-controlled-democrats-their-militia

My last case is not race-based but concerns another bit of fake news from the loony left: climate change. Yes, we all should care about planet earth, but the left has used things like this as an excuse to push their radical socialist agendas. And they have plenty of dupes that they use for their cause, include the sad figure, Greta Thunberg.

I just came across something making the rounds on the social media. It seems to have been around for a month or two, but I have not been able to determine who actually wrote it. It is quite brilliant. It powerfully shows the idiocy of these climate alarmists and exactly what they are calling for.

These folks want to take us all back to the stone age, in the vain hopes that we will somehow save the planet. But all they are asking for is the end of civilisation as we know it. Of course, for many lefties, that is exactly what they want. But this response to young Greta is well worth sharing here:

One crisp winter morning in Sweden, a cute little girl named Greta woke up to a perfect world, one where there were no petroleum products ruining the earth. She tossed aside her cotton sheet and wool blanket and stepped out onto a dirt floor covered with willow bark that had been pulverized with rocks. “What’s this?” she asked.
“Pulverized willow bark,” replied her fairy godmother.
“What happened to the carpet?” she asked.
“The carpet was nylon, which is made from butadiene and hydrogen cyanide, both made from petroleum,” came the response.
Greta smiled, acknowledging that adjustments are necessary to save the planet, and moved to the sink to brush her teeth where instead of a toothbrush, she found a willow, mangled on one end to expose wood fibre bristles.
“Your old toothbrush?” noted her godmother, “Also nylon.”
“Where’s the water?” asked Greta.
“Down the road in the canal,” replied her godmother, ‘Just make sure you avoid water with cholera in it”
“Why’s there no running water?” Greta asked, becoming a little peevish.
“Well,” said her godmother, who happened to teach engineering at MIT, “Where do we begin?” There followed a long monologue about how sink valves need elastomer seats and how copper pipes contain copper, which has to be mined and how it’s impossible to make all-electric earth-moving equipment with no gear lubrication or tires and how ore has to be smelted to a make metal, and that’s tough to do with only electricity as a source of heat, and even if you use only electricity, the wires need insulation, which is petroleum-based, and though most of Sweden’s energy is produced in an environmentally friendly way because of hydro and nuclear, if you do a mass and energy balance around the whole system, you still need lots of petroleum products like lubricants and nylon and rubber for tires and asphalt for filling potholes and wax and iPhone plastic and elastic to hold your underwear up while operating a copper smelting furnace and . . .
“What’s for breakfast?” interjected Greta, whose head was hurting.
“Fresh, range-fed chicken eggs,” replied her godmother. “Raw.”
“How so, raw?” inquired Greta.
“Well, . . .” And once again, Greta was told about the need for petroleum products like transformer oil and scores of petroleum products essential for producing metals for frying pans and in the end was educated about how you can’t have a petroleum-free world and then cook eggs. Unless you rip your front fence up and start a fire and carefully cook your egg in an orange peel like you do in Boy Scouts. Not that you can find oranges in Sweden anymore.
“But I want poached eggs like my Aunt Tilda makes,” lamented Greta.
“Tilda died this morning,” the godmother explained. “Bacterial pneumonia.”
“What?!” interjected Greta. “No one dies of bacterial pneumonia! We have penicillin.”
“Not anymore,” explained godmother “The production of penicillin requires chemical extraction using isobutyl acetate, which, if you know your organic chemistry, is petroleum-based. Lots of people are dying, which is problematic because there’s not any easy way of disposing of the bodies since backhoes need hydraulic oil and crematoriums can’t really burn many bodies using as fuel Swedish fences and furniture, which are rapidly disappearing – being used on the black market for roasting eggs and staying warm.”
This represents only a fraction of Greta’s day, a day without microphones to exclaim into and a day without much food, and a day without carbon-fibre boats to sail in, but a day that will save the planet.
Tune in tomorrow when Greta needs a root canal and learns how Novocain is synthesized.

Yep. When madness reigns, we all suffer. And expect things to get much, much worse before they get any better.

via Madness Has Fully Descended Upon Us — CultureWatch

Simple Suggestions to Challenge Young Christians Toward Spiritual Maturity (Cold-Case Christianity Broadcast S6E04) — Cold Case Christianity

How can we help Gen Z believers to grow in their knowledge and spiritual maturity? What can parents, pastors and Christian educators do to raise up the next generation of Christians? In this episode of the Cold-Case Christianity Broadcast, J. Warner offer several very simple suggestions for those of us concerned about the next generation.

via Simple Suggestions to Challenge Young Christians Toward Spiritual Maturity (Cold-Case Christianity Broadcast S6E04) — Cold Case Christianity

June 24 Consecration

 

Who is willing to consecrate himself to the LORD?
(1 Chronicles 29:5, NIV)

From earliest childhood, two sisters talked about going to the mission field together. But, by the time they’d reached mid-life, each of them had built a successful career. One day, the younger sister gave up her job and moved to South America, where she spent the rest of her life helping to pioneer new churches and building a mission school. Still, her older sister lingered at home. She worried about the dangers of the mission field, and anyway, she was making too much money to go anywhere at the moment. Several times she wrote saying, “I haven’t forgotten, it’s still in my heart to go, but I’ll go later.” She never did. Two years later, she died in a tragic car wreck. She had “saved” her life, only to lose it.

That’s how it is in God’s Kingdom. If you try to preserve what’s yours, you forfeit it, but if you put it into His hands, you’ll always possess it. Safety is an illusion, apart from God. We trust in our jobs, yet companies go under every day. We trust the government, yet funds diminish, and laws change. We trust in our own abilities, only to be interrupted by accidents, sickness, or death. The most important question is, “Who is willing to consecrate himself today to the Lord?”

 

If God has spoken to your heart to go, get ready and when He opens the door, walk through it. If you do, you’ll never regret it.[1]

 

[1] Gass, B. (1998). A Fresh Word For Today : 365 Insights For Daily Living (pp. 175–176). Alachua, FL: Bridge-Logos Publishers.

‘I Think We’ve Found All The Institutions Founded By Racists And We Can Just Stop Looking For Them Now,’ Says Planned Parenthood Spokesperson Nervously — The Babylon Bee

via ‘I Think We’ve Found All The Institutions Founded By Racists And We Can Just Stop Looking For Them Now,’ Says Planned Parenthood Spokesperson Nervously — The Babylon Bee

10 Christian Responses to Racism – Premier Christianity — TheWeeFlea.com

Premier Christianity asked me to write this article.  You can get the original here.    To be honest I hesitated a bit because I knew the response it would get.  They had plenty people who were willing to write about how racist we all are.  My fears were justified.  So far in just one day I have been accused of being a racist (even though I don’t know it) ie. “This is the man who wrote the racist article in Christianity”…..and various other accusations – largely from professing Christians… The amazing thing is that people get furious at the first line of this article – how dare I claim I am not a racist!  And then when I accept their own word that they are racists – they get furious.  Some even argue that individuals are not racist, cultures are.  Therefore as we belong to cultures we can take on the collective guilt of the culture – but not the individual. Go figure….anyway judge for yourselves….

I post the article as it was published….and then afterwards as I wrote it.  It was edited for size – but I think the fuller article is better.

23rd June 2020

David Robertson is concerned the Church is mimicking society when it comes to issues of race

racism-protest-main_article_image

I have a confession to make. I’m not a racist

I, along with the founding fathers of the United States, hold this truth to be self-evident, that “all people are created equal, that they are endowed by their creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness”.

I don’t think that people should be judged by the colour of their skin, or their ethnic background (unlike Charles Darwin who argued in The Descent of Man that the Western nations which contain “the civilised races of man” will “almost certainly exterminate and replace the savage races”).

I side with Martin Luther King Jr who had a dream that that his children would live in a nation where they would be judged not by the colour of their skin, but by the content of their character.

Sadly, there are those who believe, that no matter what I say, think or do, I must be racist.

Why? Because I’m white! Even if I don’t use what they consider to be racist words, or engage in racist behaviour, they will argue that because I belong to a systemically racist society, and have ‘white’ privilege, I must be a racist.

The irony which they seem to miss, is that they are judging me by the colour of my skin. And what is that, if not racism?

The politicisation of society on this issue is concerning. But what is worse is to see the politicisation of the Church, which is in danger of simply mimicking society. I know the gates of hell will not prevail against the Church – but let’s not make their task any easier. Can I suggest ten principles that we as Christians could follow instead?1. We should not accept the empty philosophies of this world

1) We should not accept the philosophies of this world

I have watched in astonishment as Christian leaders have joined in with the Premier League, the big corporations and the media in uncritically endorsing the Black Lives Matter organisation. Just because I believe black lives matter, does not mean that I have to support the BLM organisation. They are a pseudo-Marxist organisation who want to uphold Queer theory, destroy the family, get rid of capitalism and remove the police. Most astonishingly they fully support abortion. It seems some black lives do not matter…

I have also watched in astonishment as a few Christian leaders seem to be endorsing and reflecting white supremacist teaching. This too must be condemned. We have a much better philosophy – the philosophy of Christ.

2. We should not be simplistic – exchanging meme for meme

Black lives matter is a truism. Answering it with another truism, (all lives matter) is not helpful. Both statements are true. But life is much more complex. The Church must have a more intelligent, rational and compassionate approach.  Shouting slogans never cured anything.

3. Listen to what God says in his word

Be biblical. You cannot be a follower of Jesus Christ and endorse racism. The Church needs to take this seriously.

I once asked a man to resign as a member of the church because of his racist views. We need to ask questions as to how biblical it is to have black churches or white churches or Chinese churches etc. It borders on heresy to divide the church according to race, class, age or social status.  We are ‘all one in Christ’’ – are we not?

4. We should not boast about our own right-on-ness

Can we avoid posting about how our own political activities (taking the knee, attending a protest, etc) is a demonstration of the radical grace and compassion of God? It implies that those who are not agreed with such methods when it comes to eradicating racism are as radical or gracious.

Please let’s not judge people by their politics. Just because a Christian brother or sister has a different political perspective on these issues, does not mean they are evil or dumb

5. We should avoid hypocrisy

I once went to a pub with a few people who had just been on a ‘diversity training and race awareness day’. Impeccably politically correct in public, in private they were one of the most racist groups I had ever been with. Let’s make sure our life matches our words.

6. Let’s listen to people – from many different backgrounds

Life isn’t as simple as the media, political, and sometimes the religious narratives tell us. Don’t rush to push people into categories which may not be the whole truth. Treat every person as someone made in the image of God. Our identity is in Christ, not in the social construct of race.

7. We should not endorse or practice violence – either implicitly or explicitly

When we join the mob, we should be aware that at some point, it will turn on us. The revolution always eats itself.

It’s been sad to watch Christians justify their ‘side’ when they are engaged in violence (protest) and demand action against the other when their side do the same (riots); or vice versa.

It’s also been sad to see how some Christians have accepted cancel culture. Just because we don’t agree with or like something, does not mean that it should be cancelled.

8. Seek justice today

Slavery and injustice in the world are still prevalent. The easy thing is to demand repentance from dead people (or statues!) who can no longer repent. It’s not so easy to do something costly now.

9. Be realistic

The Black Lives Matter protests won’t change the human heart. I actually think that race relations in the UK and the US have been put back 20 years in the past 20 days. Those who believe that they are changing history for the better often end up making things worse. This is not to say we should do nothing – but we should have more realistic expectations of ourselves and realise that the problem is not simply solved by marching, shouting and banning.

10. Pray

Ultimately this is a spiritual battle. The dividing wall of partition (wherever it is) will only come down through the grace of Christ and the power of the Spirit. Why are we fighting with the weapons and tribes of the world, when we have the weapons of the Holy Spirit and the body of Christ – to take on the evils of racism?

Let us be Spirit filled, fruitful followers of Christ. That is our only hope.

“Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb, down the middle of the great street of the city.  On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nation.”  (Revelation 22:1-2)

David Robertson is the director of Third Space, a project of the City Bible Forum in Australia. He was previously minister of St Peters Free Church in Dundee, Scotland

Premier Christianity is committed to publishing a variety of opinion pieces from across the UK Church. The views expressed here do not necessarily represent those of the publisher

Time To Cancel Cancel Culture – CT

Why I Won’t/Will Bow the Knee

via 10 Christian Responses to Racism – Premier Christianity — TheWeeFlea.com

The Gospel Coalition Proves Its Apostasy — The Watchman’s Bagpipes

TGC now has an article by a homosexual Episcopalian “priest” which says that the rainbow flag of the narcissistic LGBT agenda has the same symbolism as the rainbow God showed Noah.  And of course he abuses Scripture to “prove” his point.  Read the article yourself and see just how wicked this is.

via The Gospel Coalition Proves Its Apostasy — The Watchman’s Bagpipes

Study Finds Six in 10 Americans Do Not Believe That Human Life is Sacred — BCNN1 – Black Christian News Network

A pro-life activist with tape over her mouth demonstrates outside the U.S. Supreme Court before the court handed a victory to abortion providers, striking down a Texas law requiring abortion clinics to meet basic health and safety standards, Washington June 27, 2016. | (Photo: Reuters/Kevin Lamarque)

Around six in 10 Americans do not believe that human life is inherently “sacred,” though more than two-thirds believe human beings are “basically good,” new data suggests.

The recently launched Cultural Research Center at Arizona Christian University released a report on Tuesday examining how Americans value human life.

Data for the report came from a survey conducted in January of 2,000 adult respondents in the United States, 1,000 of whom were contacted by telephone and 1,000 reached by online questionnaires. The data has a margin of error of 2 percentage points.

Among respondents, only 39% said they agreed with the statement: “human life is sacred.”

The word “sacred” is defined by the researchers as “having unconditional, intrinsic worth.”

Many respondents who identified as religious were more likely than the total sample to believe that human life is sacred. For example, 60% of evangelical and born-again Christian respondents agreed that life is sacred.

Among other respondent groups, 46% of Pentecostals, 45% of mainline Protestants, and 43% of Roman Catholics agreed that human life is sacred.

Meanwhile, 12% of respondents said they believe people are only “material substance – biological machines.” Another 12% said that believe humans are “part of the mind of the universe.”

While most did not believe life was sacred, 69% of respondents concluded that people were “basically good.”

The researchers argue that seeing humans as just “basically good” runs “counter to the foundational biblical teaching that human beings are created by God and made in His image but are fallen and in need of redemption.”

Click here to read more.

SOURCE: Christian Post, Michael Gryboski

via Study Finds Six in 10 Americans Do Not Believe That Human Life is Sacred — BCNN1 – Black Christian News Network

Beth Moore’s spiritual biography — The End Time

By Elizabeth Prata

Yesterday I wrote an essay posing the question, ‘Has Beth Moore drifted, or was she always false?‘ In researching for that essay I came across some interesting items that helped me formulate the origins of her theology. I promised to write a follow-up essay noting these items, a spiritual biography, as it were. This is that essay. It’s long, as a biography should be. It is made long also because I used much scripture.

Beth Moore has had a long career writing and teaching Bible studies, speaking, traveling, and preaching. At age 63 as of this writing, she is slowing down with the traveling a bit but her popularity remains and her influence still reaches out globally. She is one of LifeWay’s most favored and money-making writers. As Annette Ard who works for Lifeway stated in 2018, “No one’s products provide as much revenue as Beth Moore’s.”

Since Moore is still influential, and her written material, spoken material (including her TV show on TBN) and her preaching are still reaching thousands and millions of people, I remain persistently engaged in warning women about Beth Moore’s false gospel, her false teaching, and her unbiblical example.

Read more: Beth Moore’s spiritual biography — The End Time

Leave Jesus Ringing in Their Ears — Wretched

-Episode 2590-

Segment 1 (00:00) Todd shows an encounter he had with Chris, a university student, where he tried presenting the Gospel with a technique used by Blaise Pascal. Todd asks him several questions, and brings up the Law of the Bible. Chris comes from a Christian family but doesn’t personally think you need to do everything by the book.

Segment 2 (08:17) Todd continues with his encounter with Chris. Todd explains how the Bible explains good and evil, and shares Jesus and the Gospel. Chris argues that everyone has their own decision to make. Chris thinks people choose to reject because, inside their own hearts, they think they can do better. Todd asks Chris what would keep him from choosing God personally. Chris says that other religions claim that they have the right path to God and asks Todd how does anyone know that they have the right one?

Segment 3 (16:28) Todd says other world-views have the method of works to get to Heaven, while Christianity is all because of what God has done. Chris and Todd agree that it is just free will keeping him from choosing God. He wants to choose his own path. Chris argues how do you know that you haven’t bought into an idea that is false. Todd states that the linchpin is the resurrection of Jesus Christ. Chris says that he will do research and take what Todd said into consideration.

Wretched Surprise! (24:49) A true Wretched Surprise

via Leave Jesus Ringing in Their Ears — Wretched

Sidney Powell Discusses Latest Flynn Developments With Lou Dobbs… — The Last Refuge

Michael Flynn’s defense counsel, Sidney Powell, appears on Lou Dobbs tonight to discuss the defense victory in the DC Circuit Court of Appeals; and the next steps in the case.

Ms. Powell still has legal business in front of Judge Emmet Sullivan, so she obviously needs to be a little tempered at this inflection point.  That said, what an incredible job Ms. Powell has done on behalf of her client.  Remarkable legal counsel.  WATCH:

via Sidney Powell Discusses Latest Flynn Developments With Lou Dobbs… — The Last Refuge

An Intro to Arguments for God’s Existence — The Poached Egg Christian Worldview and Apologetics Network

An Intro to Arguments for God’s Existence

by J. Brian Huffling

Does God exist? This has been one of the most asked questions in history with the most profound implications. As Norman Geisler used to say, our view of God’s existence is most important since it determines what we think about everything else. There are many arguments for God’s existence. This article will examine the standard classical proofs with typical objections and evaluations.

The proofs for God are varied and different, but they can be classified as either a posteriori or a priori. The former means the proofs are based on (or after/post) experience, while the latter are allegedly not based on experience, but prior/apart from it. A posteriori proofs are empirical in nature and take it that we can trust our senses. A priori proofs start with the mind and are thus rationalistic. All but one of the following arguments are a posteriori.

The proofs we will look at are various forms of the cosmological argument, the teleological/intelligent design argument, the moral argument, and the ontological argument…

I'm with Clive!FOLLOW THE LINK BELOW TO READ THE FULL ARTICLE:
An Intro to Arguments for God’s Existence

via An Intro to Arguments for God’s Existence — The Poached Egg Christian Worldview and Apologetics Network

June 24 Angels Must Never Receive Worship

 

Colossians 2:18

Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind.

A desire for angels that is greater than a desire for the Creator will lead to trouble. One reason why angels are invisible to humans may be that, if they were seen, they would be worshiped. Man, who is so prone to idolatry as to worship the works of his own hands, would hardly be able to resist the worship of angels were they before his eyes.

Twice in the Book of Revelation, John was con-fronted by an angel and tried to worship him. Both times the angel told him not to worship the angel but to worship God. Karl Barth once wrote that it is inappropriate for people to talk of angels independent of their experience of God in Christ. While God may send you angels, gratitude must always be directed to God, the God we know in Christ.

It is wrong to “ask your angel” something. We are never told to pray to angels. We pray to God and He sends the help we need.[1]

 

[1] Jeremiah, D. (2002). Sanctuary: finding moments of refuge in the presence of God (p. 183). Nashville, TN: Integrity Publishers.

Transformation through the Word — Religious Affections Ministries: Conservative Christianity, Worship, Culture, Aesthetics, Classical Education, Homeschooling, Family

Last week I made the point that discipleship, which is the mission Christ gave his church, involves more than (though no less than) data transmission. The primary reason I believe this is true is because the kind of spiritual transformation we’re after happens by means of the living and active Word of God, and God’s Word does not merely transmit data. Let me explain.

This very recognition that the Word of God has ultimate power for transformation supports an understanding of discipleship as more than didactic, for the Scriptures themselves are rarely merely didactic. The problem is that a didactic conception of discipleship has led to viewing the Scriptures as merely a collection of didactive propositions meant to inform the mind. Yet this is clearly not the case. The Bible is a work of literature employing a vast variety of aesthetic devices to communicate what could not be otherwise.

The Holy Spirit of God inspired every word in the original autographs of Scripture. This implies that while the word choices, grammar, syntax, poetic language, and literary forms were products of the human author’s writing style, culture, and experiences, we must also affirm that these aspects of the form of Scripture are exactly how God desired his truth to be communicated for the formation of his people. Kevin Vanhoozer is helpful here:

It has been said . . . that poetry is “the best words put in the best order.” Similarly, because we are dealing with the Bible as God’s Word, we have good reason to believe that the biblical words are the right words in the right order.1

Leland Ryken expresses it this way:

We can rest assured that the Bible as it was written is in the form that God wants us to have. . . . If the writers of the Bible were at some level guided and even ‘carried along’ by the Holy Spirit (2 Peter 1:21), it is a logical conclusion that the Holy Spirit moved some biblical authors to write poetry, others to imagine prophetic visions, and so forth. The very forms of biblical writing are inspired.2

It is critically important to recognize that truth in Scripture is more than merely scientific fact statements. Christianity cannot be boiled down into a set of doctrinal propositions. The Bible contains many statements of theological fact, much of its content can be summarized in theological propositions, and doctrinal affirmations remain important for defining various aspects of biblical orthodoxy.

Nevertheless, God cannot be known fully through mere statements of theological fact. God is known through his Word, and his Word is more than a collection of fact statements. It is inspired literature that employs aesthetic devices of the imagination to communicate God to us in ways that would not be possible with only fact statements. Since God is a spirit and does not have a body like man, since he is infinite, eternal, and totally other than us, God chose to use particular aesthetic forms to communicate truth about himself that would not have been possible otherwise. These aesthetic forms are essential to the truth itself since God’s inspired Word is exactly the best way that truth could be presented.

Thus, the truths of Scripture are not Scripture’s propositional content that just happens to be contextualized in certain aesthetic forms. Truth in Scripture is content plus form, considered as an indivisible whole. As Clyde S. Kilby notes, these aesthetic forms of Scripture are not merely decorative but part of the essential presentation of the Bible’s truth: “We do not have truth and beauty, or truth decorated with beauty, or truth illustrated by the beautiful phrase, or truth in a ‘beautiful setting.’ Truth and beauty are in the Scriptures, as indeed they must always be, an inseparable unity.”3 To reduce God’s truth, then, only to doctrinal statements does great injustice to the way God himself has chosen to reveal truth to us.

But there is a reason the Bible calls God a “king” rather than simply asserting the doctrinal fact of his rulership. There is a reason the Bible calls God a shepherd, fortress, father, husband, and potter rather than simply stating the ideas underlying these metaphors. These images of God paint a picture that goes far beyond mere doctrinal accuracy. They communicate something that could not be expressed in mere prose. They form our imagination of who God is for the purpose of both expressing and shaping right affections for God, which as we have seen is at the core of Christian discipleship. The form of God’s truth forms Christian disciples.

Any good text or seminary course on biblical interpretation gives some attention to the fact that the Bible comes to us in various literary forms. However, while exegetes give lip service to the aesthetic aspects of Scripture, at best they often acknowledge the literary forms as a means to aid them in drawing out what they believe to be the more important “propositional content” of the text. They view the form as something they have to “get through” in order to “get to” the revelatory content and then “restate symbols and metaphors in terms of univocal statements.”4 That didactic theological content, they believe, is what transforms believers. With this view, understanding what the literary form communicated to the original audience is important for interpretation, but not much more. The aesthetic forms do not influence discipleship, they do not impact the way Scripture is read or preached—every sermon is structured as if the text were epistolary, unveiling the assumption once again that discipleship happens merely with didactic instruction.

What this betrays is a post-Enlightenment, modernistic understanding of the nature of truth and human knowing and in effect denies the authority of what God inspired. As Kevin Vanhoozer notes, I think, correctly, “Evangelicals have been quick to decry the influence of modernism on liberal theology but not to see the beam of modern epistemology in their own eye.”5 Ryken similarly observes, “It is one thing to recognize that parts of the Bible are literature. It is quite another actually to approach those texts in a literary manner.”6 This perspective, Ryken insists, fails to recognize that “everything that is communicated in a piece of writing is communicated through the forms in which it is embodied.”7

And therefore, if we wish to make disciples who will observe all that Christ has commanded, then we must recognize that this happens through more than condensing correct doctrinal statements from God’s Word; rather, Scripture embodies particular sentiments, affections, moods, and imagination through its God-inspired aesthetic forms, which are essential for the cultivation of Christian virtue.

Scott Aniol

About Scott Aniol

Scott Aniol is the founder and Executive Director of Religious Affections Ministries. He is Chair of the Worship Ministry Department at Southwestern Baptist Theological Seminary, where he teaches courses in ministry, worship, hymnology, aesthetics, culture, and philosophy. He is the author of Worship in Song: A Biblical Approach to Music and WorshipSound Worship: A Guide to Making Musical Choices in a Noisy World, and By the Waters of Babylon: Worship in a Post-Christian Culture, and speaks around the country in churches and conferences. He is an elder in his church in Fort Worth, TX where he resides with his wife and four children. Views posted here are his own and not necessarily those of his employer.

  1. Kevin J. Vanhoozer, “Lost in Interpretation? Truth, Scripture, and Hermeneutics,” Journal of the Evangelical Theological Society. 48, no. 1 (2005): 96, 100. []
  2. Leland Ryken, The Word of God in English: Criteria for Excellence in Bible Translation (Wheaton, IL: Crossway, 2002), 129–30. Emphasis original. []
  3. [1] Clyde S. Kilby, Christianity and Aesthetics (Chicago: Inter-Varsity Press, 1961), 21. []
  4. Kevin J. Vanhoozer, The Drama of Doctrine: A Canonical-Linguistic Approach to Christian Theology (Louisville: Westminster John Knox Press, 2005), 87. []
  5. Vanhoozer, The Drama of Doctrine, 26. []
  6. Leland Ryken, Words of Delight: A Literary Introduction to the Bible, 2nd ed. (Grand Rapids: Baker Academic, 1993), 20. []
  7. Ryken, Words of Delight, 20. []

via Transformation through the Word — Religious Affections Ministries: Conservative Christianity, Worship, Culture, Aesthetics, Classical Education, Homeschooling, Family

June 24, 2020 Evening Verse Of The Day

The Concluding Exhortation

Pay close attention to yourself and to your teaching; persevere in these things; for as you do this you will insure salvation both for yourself and for those who hear you. (4:16)

Paul wraps up his charge to Timothy regarding the qualities of a noble servant by commanding him to pay close attention to himself and his teaching. Each of the eleven characteristics of an excellent minister found in verses 6–16 fit into one of these two categories. A true man of God will concentrate totally on personal holiness and public instruction. The benefit of so doing is twofold: it will insure salvation both for the minister himself, and for those who hear him. It will bring about salvation for him in the sense that final salvation, deliverance from sin and entrance into eternal glory, demands perseverance. It is the unmistakable teaching of Scripture that persevering in the faith is a mark of genuine salvation. Jesus said in John 8:31, “If you abide in My word, then you are truly disciples of Mine” (cf. Matt. 10:22; 24:13; Acts 13:43; 14:22; Rom. 2:7; Col. 1:23; Heb. 3:14). Such perseverance is the result of giving careful heed and holding on to one’s own devotion to spiritual virtue. While the perseverance of the saints can only be accomplished by the power of God, it is nonetheless the responsibility of each believer.

An excellent minister’s perseverance will also bring salvation for those who hear his message. He, of course, is not the source of their salvation, but is merely the agent of it. God’s glory is not at all forfeited or diminished because He uses human instruments in the divine work of saving souls. Rather, it is enhanced by His making useful those who are so weak, and ennobling them who are so ignoble. His godly life and faithful teaching of the Word will have a saving impact on those who hear him. The result, which is the true goal of all eleven marks of a godly minister, is that some will be saved. That is the church’s highest calling, and the sole reason she remains in the world. It is the goal of all the noble servant does in the ministry.[1]


16 The reference to Timothy’s need to “watch [these things] closely” (epechō, GK 2091; cf. Php 2:16; giving something one’s undivided attention, see Ac 3:5) and to “persevere” in them (epimenō, GK 2152; see esp. Col 1:23) highlights the commitment and depth of devotion Paul expects from his foremost disciple. Literally speaking, Timothy will not “save” (sōzō, GK 5392) either himself or his hearers, for God is our Savior. But by watching his “life” and “doctrine” closely (in contrast to the heretics; cf. 1:4; 4:12), he will, rather, help preserve himself (cf. Eze 33:8; so Mounce, 265) and his hearers from evil influences (for a similar use of sōzō, see 2:15; NASB, “ensure salvation”) and from the false doctrines of the heretics.[2]


16. Give heed to thyself, and to the doctrine. There are two things of which a good pastor should be careful; to be diligent in teaching, and to keep himself pure. It is not enough if he frame his life to all that is good and commendable, and guard against giving a bad example, if he do not likewise add to a holy life continual diligence in teaching; and, on the other hand, doctrine will be of little avail, if there be not a corresponding goodness and holiness of life. With good reason, therefore, does Paul urge Timothy to “give heed,” both to himself personally, and to doctrine, for the general advantage of the Church. On the other hand, he commends his constancy, that he may never grow weary; for there are many things that frequently happen, which may lead us aside from the right course, if we do not set our foot firmly to resist.

If thou shalt do these things, thou shalt both save thyself and them that hear thee. It is no ordinary spur to excite the thoughtfulness of pastors, when they learn that their own salvation, as well as that of the people, depends on the industry and perseverance with which they devote themselves to their office. And as doctrine, which solidly edifies, is commonly attended by little display, Paul says that he ought to consider what is profitable. As if he had said, “Let men who are desirous of glory be fed by their ambition, let them applaud themselves for their ingenuity; to you, let it be enough to devote yourself to your own salvation and that of the people.”

Now, this exhortation applies to the whole body of the Church, that they may not take offence at the simplicity which both quickens souls and preserves them in health. Nor ought they to think it strange that Paul ascribes to Timothy the work of saving the Church; for, certainly, all that is gained to God is saved, and it is by the preaching of the gospel that we are gathered to Christ. And as the unfaithfulness or carelessness of the pastor is ruinous to the Church, so the cause of salvation is justly ascribed to his faithfulness and diligence. True, it is God alone that saves; and not even the smallest portion of his glory can lawfully be bestowed on men. But God parts with no portion of his glory when he employs the agency of men for bestowing salvation.

Our salvation is, therefore, the gift of God alone, because from him alone it proceeds, and by his power alone it is performed; and therefore, to him alone, as the author, it must be ascribed. But the ministry of men is not on that account excluded, nor does all this interfere with the salutary tendency of that government on which, as Paul shews, the prosperity of the Church depends. (Eph. 4:11.) Moreover, this is altogether the work of God, because it is he who forms good pastors, and guides them by his Spirit, and blesses their labour, that it may not be ineffectual.

If thus a good pastor is the salvation of his hearers, let bad and careless men know that their destruction must be ascribed to those who have the charge of them; for, as the salvation of the flock is the crown of the pastor, so from careless pastors all that perishes will be required. Again, a pastor is said to save himself, when, by faithfully discharging the office committed to him, he serves his calling; not only because he avoids that terrible vengeance which the Lord threatens by Ezekiel,—“His blood will I require at thy hand,” (Ezek. 33:8,) but because it is customary to speak of believers as performing their salvation when they walk and persevere in the course of their salvation. Of this mode of expression we have spoken in our exposition of the Epistle to the Philippians, (2:12.)[3]


Ver. 16. Take heed unto thyself, and unto the doctrine.

The comparative influence of character and doctrine:—In counselling his friend and follower as to the best method of doing good in the sphere of duty allotted to him, the apostle seems here to lay the chief stress, not on doctrine or teaching, but on life or conduct. “Take heed,” is his admonition, not first to what you teach, and then to what you are; not primarily to your verbal instructions, and then to the spirit of your own character and life, but first “to thyself” and then “to the doctrine.” For it is nothing less than the broad principle that, in order to do good, the first and great effort must be to be good,—that extent and accuracy of religious knowledge, however important, are secondary, as a means of influence, to the moral discipline and culture of our own heart and life. Both reason and experience are against the notion that it needs great personal piety to be an accurate expositor of the theory of Divine truth, or that none but men of very holy lives can be profound theologians or able preachers. To be versant in a science does not of necessity imply that we must be skilled in the correlative art. Theory and practice, science and art, the knowledge of principles and the power to apply them, are attainments which depend on totally different faculties, and which may be, and in actual experience very commonly are, dissociated from each other. The able or eloquent writer on the principles of government would not always make the best practical statesman, or the acute expounder of theories in political economy the most sagacious financier. It is possible to know scientifically the principles of music without being able to sing a note,—to discuss and enforce the principles of grammar and rhetoric, and yet be a feeble speaker or inelegant writer. And the same remark is borne out in the sphere of man’s spiritual life. The facts and data being given, a man may play with the terms of theology as with the terms of algebra. The experience of mankind in all ages has shown how possible it is for a man to draw fine fancy-pictures of the beauty of virtue amidst a life that is sadly unfamiliar with her presence, to utter pathetic harangues on charity with a heart of utter selfishness, and to declaim on purity and self-denial, whilst living in sloth and luxurious self-indulgence. The truth of God may thus be studied as a mere intellectual exercise, and preached as a feat of rhetorical address, whilst yet the premises of the preacher’s high argument are utterly foreign to his own godless experience. Like a sick physician, the preacher may prescribe, perhaps successfully, to others for the disease of which himself is dying. We fall back with not less confidence on the assertion, that an experimental acquaintance with Divine truth—deep religious earnestness, is the first and grand qualification in the teacher, incomparably the most powerful means of usefulness, and the surest pledge of success. To be duly effective, truth must not merely fall from the lip, but breathe forth from the life; it must come, not like incense from the censer that only holds it, but like fragrance, from a flower, exhaling from a nature suffused with it throughout. In one word—and this is the principle which I wish now to illustrate—the first qualification of the religious instructor is, not knowledge, but piety.

  1. That life is in some respects of prior importance to doctrine may be perceived by reflecting that life tends very greatly to modify a man’s own views of doctrine; in other words, that personal character tinges a man’s perceptions of truth. Whether it be things material or moral, objects of sense or objects of thought, in most cases we perceive according as we are. The same objects may be externally present to a hundred spectators, and yet be practically different to each of them. Every one knows, for example, that the varied colours wherewith the face of the visible earth seems to be clothed, exist not literally in the objects themselves, but owe their splendour to the eye that surveys them. It is only the unknown or occult causes of colour that exist in nature; colour itself is in the organism and mind of the observer; and through physical disease or organic defect our perceptions of colour may be marred or destroyed. The jaundiced eye blanches nature. Or if we pass from the mere organism through which man’s spirit converses with the outward world to that spirit itself, still more obvious illustration have we of the principle before us. It is the state of the inner eye, the condition of that spirit within us which looks out on nature through the loopholes of sense, that makes the world’s aspect to be to us what it is. It is the same world which is beheld by the man of deep thoughtfulness and sensibility, and by the dull observer in whom the sense of beauty has never been evoked, and yet how different that world to each! Now the same law attains in that higher province to which the text relates. As our perceptions of beauty, so our perceptions of moral and spiritual truth are modified by the inner spirit and character of the percipient. Self conditions doctrine. A man’s own moral state is very much the measure of his moral convictions. The highest spiritual truths lie beyond the range of a soul that is not in harmony with them, and the glimmerings of truth which a defective nature gains, take their complexion from its moral tone and spirit. The glorious discoveries of Divine things on the page of inspiration are lost to the soul in which the moral sense, the vision and faculty divine, is dull or dormant. God is but a name to the mind in which no Divine instinct, no godly sympathies and aspirations, have begun to stir. Moreover, consider how notoriously our opinions in secular matters are affected by our prejudices and passions. Who of us, where personal interest is at stake, can trust with unerring certainty to the conclusions of his own judgment? Experience proves that agreeable falsehoods are at least as likely to be believed as disagreeable truths. Endeavour to introduce new opinions, uncongenial to educational or class convictions, and often all the force of truth will in vain be exerted to obtain for them a place in the rugged and reluctant mind. Thus even on the lower ground of secular truth it needs, in the formation of opinion, the rarest candour and self-watchfulness to conduct the process aright. But this discipline is still more indispensable to the religious inquirer. For there are no interests so tremendous as those which are involved in our religious beliefs. In no other province of inquiry are deeper passions stirred, or prejudices, associations, habits, more numerous and inveterate, called into play. As the chemist seeks to render his balances exquisitely sensitive, and carefully eliminates from his results all variations of temperature or other disturbing elements; so should the student of Divine things strive by God’s grace to attain the acuteness and delicacy of a judgment freed from all deflecting influences, and poised with an exquisite nicety of discrimination on which not the slightest grain of truth is lost. He should cultivate, in one word, by the discipline of a holy life, a truer and philosophic calmness and candour—the calmness of a spirit that dwells in habitual communion with God, the candour of a mind that has nothing to lose, and everything to gain, by truth.
  2. In further illustration of the principle that life or character comes, in order of importance, before “doctrine,” it is to be considered that life or character affects not only a man’s own views of truth, but also his power of expressing or communicating truth to others. For if, from any cause, the organ of spiritual perception be impaired or undeveloped in a man’s mind, of course he can communicate to others no clearer views than he himself has received. The stream can rise no higher than its source. The medium lends its own defects to the light which passes through it. To exert real power over men’s minds and hearts, what you speak must be not only true, but true to you. For the conveyance of thought and feeling from mind to mind is not a process which depends on mere verbal accuracy. Language is not the only medium through which moral convictions and impressions are transmitted from speaker to hearer. There is another and more subtle mode of communication, a mysterious moral contagion, by means of which, irrespective of the mere intellectual apparatus employed, the instructor’s beliefs and emotions are passed over into the minds of his auditory. Strong conviction has a force of persuasion irrespective of the mere oral instrument by which it works. The magnetic force must saturate his own spirit ere it flow out to others in contact with him. No stereotyped orthodoxy, no simulated fervours, however close or clever the imitation, will achieve the magic effects of reality. Bring your own spirit to the fount of inspiration, live in habitual communion with the infinite truth and life, and the words you speak to men, whether rude or refined, will possess a charm, a force, a power to touch their hearts and mould their secret souls, which no words of eloquent conventionality can ever attain. There will be an intuitive recognition of the Divine fire which has touched your lips.

III. The only other consideration I shall adduce in support of the principle involved in the text is—that life or character has in many respects an influence which direct teaching or doctrine cannot exert. Actions, in many ways, teach better than words, and even the most persuasive oral instruction is greatly vivified when supplemented by the silent teaching of the life. 1. Consider, for one thing, that actions are more intelligible than words. Ideas, reflections, deductions, distinctions, when presented in words, are liable to misapprehension; their power is often modified or lost by the obscurity of the medium through which they are conveyed, and the impression produced by them is apt very speedily to vanish from the mind. But whatever the difficulty of understanding words, deeds are almost always intelligible. Let a man not merely speak but act the truth; let him reveal his soul in the articulate speech of an earnest, pure, and truthful life, and this will be a language which the profoundest must admire, while the simplest can appreciate. The most elaborate discourse on sanctification will prove tame and ineffective in comparison with the eloquence of a humble, holy walk with God. In the spectacle of a penitent soul pouring forth the broken utterance of its contrition at the Saviour’s feet, there is a nobler sermon on repentance than eloquent lips ever spoke. The living epistle needs no translation to be understood in every country and clime; a noble act of heroism or self-sacrifice speaks to the common heart of humanity; a humble, gentle, holy, Christlike life preaches to the common ear all the world over. 2. Consider, again, that the language of the life is more convincing than the language of the lip. It is not ideal or theoretical, it is real and practical; and whilst theories and doctrines may be disputed, and only involve the learner in inextricable confusion, a single unmistakable fact, if you can appeal to it, cuts the knot, and sets discussion at rest. The theory is a fine one, they admit, but constituted as poor human nature is, there is this inseparable objection to it, that it will not work. But in this, as in many other cases, experiment will be the test of truth. Men may dispute your theory of agriculture, and explanation or discussion might only serve to confirm them in their error; but show them, rugged though be the soil and ungenial the climate, your fair and abundant crops, and objection is silenced. 3. Consider, finally, that the teaching of the life is available in many cases in which the teaching of the lip cannot, or ought not, to be attempted. But in all cases in which formal instruction or advice is precluded, how invaluable that other mode of access to the minds of men on which we are now insisting—the silent, unobtrusive, inoffensive, yet most potent and persuasive teaching of the life. The counsel you may not speak you may yet embody in action. To the faults and sins you cannot notice in words, you may hold up the mirror of a life bright with purity and goodness and grace. The mind which no force of rebuke could drive from sin, may yet be insensibly drawn from it by the attractive power of holiness ever acting in its presence. Let your daily life be an unuttered yet perpetual pleading with man for God. Let men feel, in contact with you, the grandeur of that religion to whose claims they will not listen, and the glory of that Saviour whose name you may not name. Let the sacredness of God’s slighted law be proclaimed by your uniform sacrifice of inclination to duty, by your repression of every unkind word, your scorn of every undue or base advantage, your stern and uncompromising resistance to the temptations of appetite and sense. Preach the preciousness of time by your husbanding of its rapid hours, and your crowding of its days with duties. And, be assured, the moral influence of such a life cannot be lost. Like the seed which the wind wafts into hidden glades and forest depths, where no sower’s hand could reach to scatter it, the subtle germ of Christ’s truth will be borne on the secret atmosphere of a holy life, into hearts which no preacher’s voice could penetrate. Where the tongue of men and of angels would fail, there is an eloquence of living goodness which will often prove persuasive. (J. Caird, D.D.)

The teacher and the taught:—1. Let your teaching be Scriptural. You are students of God’s revealed Word. Let me, then, earnestly entreat you to lay the basis of all that you have to say upon the clearly ascertained revelations of Holy Scripture. Do not suppose that you can find within yourself better moral illustrations, or more comprehensive principles of action, than you will find within the sacred volume. 2. Take heed to your doctrine, that it be not only Scriptural, but comprehensive. Do not rest satisfied with a truth because it is found in Holy Scripture, but discover for yourself whether there be not other truths, closely-related truths, in God’s revelation, without which the truth in question cannot be understood. Do not be satisfied with the truth that merely meets your own views and fancy. Believe me, nearly all the errors which have desolated the Church of God have arisen from this want of comprehensiveness, this exaggeration of some truths, this conference upon them of unwonted importance. There are those who have so exclusively dwelt on the Divine sovereignty and counsels, that they have lost sight of the responsibility and defiled the conscience of man. There are those who are so overpowered by His divinity, that they have lost the practical force of His brotherhood, and conferred His humanity on His mother, His sisters, and brethren. 3. Take heed to the manner of the doctrine, that it be connected and ordered upon some plan, some prayerfully-considered purpose. Do not treat the Scriptures as a conjuring-book, nor open it at random, nor read it with carelessness; but endeavour to get at a meaning of a period, of a stage, of an epoch, of a division of God’s revelations; or, if you will, pursue the Scriptural teaching, on some great thrilling themes, from the beginning of the Bible to its close. 4. Take heed to your doctrine, that it is appropriate to the class of minds with which you have to deal. Paul spoke in Hebrew to the Jews, and in Greek to the philosophers of Athens. He adopted one style when addressing the Orientalists of Ephesus, and another when reasoning with the prejudices of Roman Jews. “Take heed,” said the venerable apostle to his son in the faith, “take heed unto thyself.” We who are workers for God, students of truth, servants of the Church, teachers and pastors, watchers for souls, have a great work to do with ourselves: we have great temptations to resist, yet we are to be “patterns even to believers, in word, in conversation, in charity, in spirit, in faith, in purity.” Take heed to thyself, O man of God! Thou mayest deal with heavenly realities and Divine truths until they are mere chess-men that thou art shifting over the board and fighting imaginary battles with. Thou mayest substitute the intellectual appreciation of the truth which thou hast discovered, for the spiritual reception of it into thy own heart. The inducements by which the apostle urges this stirring appeal are comprehensive and inspiring: “in so doing thou shalt both save thyself and those that hear thee.” My fellow-workers, there is one salvation for our hearers and for ourselves. The most powerful preacher, the most devoted teacher, the most distinguished apostle, the holiest martyr, must be saved by the same means as the most ignorant and guilty sinner to whom he speaks. There are no special passports to heaven, no short cuts, no sideways, no reserved seats, no privileged admissions there; a spiritual reputation on earth is no watchword at the gates of heaven. However, patient perseverance in such godlike work is a way not only of securing the salvation of others, but our own salvation too. Our own salvation, without the salvation of those that hear us, is a thought we can scarcely endure. (H. R. Reynolds, B.A.)

Self-improvement:—“Genius,” says a modern writer, “is the passion for self-improvement.” It has been assumed that if a man has genius he does not need to be careful of himself, he does not need to aim at self-improvement. The very opposite is the true state of the case. It is the blood horse that needs the most careful training. “Take heed to thyself” is a word necessary for us all, but it is especially necessary for those of full vitality: for those in whose veins the hot blood seems to course rapidly; for those of highly-strung nervous organization; for those whose impulses are fiery; whose temperament is ardent; whose souls have in them a craving that seems insatiable. If these do not take heed to themselves, there will be disaster. A well-balanced nature, in which the physical, mental, and moral seem to be in happy equilibrium, is not always found, perhaps seldom. Some one department of our organism seems to predominate. The tendency is to cultivate that which it is most easy to cultivate, to the neglect of the other. Consequently, the whole nature is thrown out of balance and a condition of chronic unhappiness is the result. I would ask you to remark upon the advice which the great apostle gives to Timothy, one of the earliest presbyters of the Christian Church. Though this man must have had special qualifications for his work, yet these special qualifications did not preclude the necessity for diligent improvement of his mental powers. He is urged to do everything he can towards self-improvement. On that must depend his usefulness. There is no recognition here of any supernatural grace which would relieve him from the use of those means whereby ordinary men bring their minds into an ability of perceiving what is truth and what error. He must take heed to himself first, or his teaching will not be as full of light and of force as it ought to be. “Take heed unto thyself.” Every man of us is a trinity in unity, body, soul, spirit. We have physical, mental and spiritual needs; physical, mental and spiritual abilities—these constitutionally. They are included in the word “manhood.” The physical is the pediment on which the mental and spiritual stand. It is that which confines them to this earth. It limits and modifies their use. There is something that we have to learn within these present limitations, which will be useful to us always. We soon come to the end of our physical growth; and strange though it seems, very many seem soon to come to the end of their mental growth, although it must be only in seeming. But no one ever comes to the limit of spiritual growth so long as he is on this earth. Now, we have to recognize distinctly and clearly that the lower is for the sake of the higher. It is in service to it. The physical is for the sake of the mental, the mental for the sake of the emotional, and all for the sake of the spiritual. Nor is there any possibility of improvement until that which is uppermost in man constitutionally becomes uppermost in thought. Inadequate views of human nature are at the root of personal miseries and social perplexities. Man’s view of himself as to what he is and what destined for must affect him beneficially or otherwise in all relations of life and in all that he does. Supposing a man has this view of life, “I am here to be as happy as I can make myself, here to enjoy myself, here simply to have a good time.” That is the dominating idea. You see at a glance its limitations. No heroism can ever come out of it; nothing really good or great or sublime. No man moving under the influence of that idea has ever done anything of worth or value. Take another view of life, that in which a man sees something to be done out of which comes a material reward. The idea of duty dawns upon him, eventually takes possession of him, masters him, and under its influence he denies himself much to which other men are inclined, and becomes the world’s successful man in that region concerning which we cannot use any other words than those which convey respect—the commercial. This man becomes stoical. He uses one department of his nature only. We might bring other types of men forward in illustration, but these two will suffice. In both cases the nature is depreciated below that for which it was predestinated. Neither man will ever be good or noble. There is no possibility of it. The idea which these men have of manhood and its meaning and purpose is very much lower than God’s idea written in the constitution of man. The first man never could be happy and the second man never can be satisfied. Why? Because, in both cases, the nature is larger than the idea which controls and dominates it. The spiritual part of man is clamorous. It wants its dues, or its wine turns to vinegar; its milk of human kindness to gall. The physical is not here for itself, but for the sake of the mental, the mental is not here for itself, but for the sake of the emotional and the affectional; and the emotional and the affectional are here for the sake of that which is permanent and indestructible in man’s nature—the spiritual. As a child cries for its mother so the spiritual in man cries out for its Father, God. We see, then, that there is a limit soon reached to physical self-improvement, and a limit also soon reached to improvement arising out of any type or style of life which is dominated by the idea of pleasing oneself simply, or of doing duty which has relation only to that which is seen and temporal. Every man, even the smallest and meanest, is larger constitutionally than his business and larger than his pleasures—using that word as it is ordinarily used. Man’s self, what the philosophers would call “the ego,” is that which needs to be continuously improved. And with its improvement everything else belonging to the man will be raised, will be expanded, will be developed into a higher power. If a man be an artist, he is a better artist when his spiritual nature is awakened. The costliest pictures in all Europe are those in which the artists have aimed at bodying forth spiritual themes. No man is really himself until the Spirit within him is awake. The New Testament calls him “dead” till then. It is all but literally true that a man is never alive until that which is characteristic of him, as man, is alive. A type of religious life has been prevalent, we might say dominant, in the past which has almost lost sight of three-fourths of the Pauline theology, anyway of the Pauline ethics. To get a man converted according to the Calvinistic idea of conversion, and then pretty much to leave him as necessarily in a condition of safety, this has been dominant. Conversion means turning the life Christwards instead of turning the back upon Christ and His salvation. But to turn round and stand still is not the apostolic idea of being a Christian. Any new truth entering the mind brings light, and light means life, and life means activity. We are at school—learning how to be men and women according to God’s idea of men and women. How is our spiritual nature to be developed into more and yet more until it becomes the undisputed sovereign of our constitution? It is impossible to compel any man to be a Christian because it is impossible to compel love. The heart of man must feel drawn to the object set before it. And so we fail to do any justice to the Christian religion unless its relation to the heart of man be presented so as to wake that heart into response. Along this line all self-improvement must proceed. We must take heed to ourselves. I venture to add that there is no spiritual self-improvement that is worth anything apart from plan and purpose. A spasmodic religiousness will do little. If a young man at college should study only when he feels in the humour he would be disgraced. If a man of business should go to his store or office only when the fit takes him he would be bankrupt. (R. Thomas, D.D.)

The principles of the ministerial character:—We shall note some of those features of character, which were probably intended when the apostle urged Timothy—and in him all who should come after him—to “take heed unto himself.”

  1. We may suppose him, in the first instance, to mean, Take heed that thou art faithful. No qualification is more commonly associated with the gospel ministry than this. “Moreover,” says this apostle to the Corinthians, “it is required in stewards, that a man be found faithful”; “I have obtained mercy of the Lord to be faithful”: whilst to Epaphras and Tychicus he assigns the distinction of “faithful ministers of Christ and his fellow-servants in the Lord.”
  2. But again: in warning Timothy to “take heed to himself,” the apostle would have him be fearless. He says to him in another epistle, “God hath not given us the spirit of fear, but of power and of love and of a sound mind.” It is remarkable to observe how prophets, evangelists and apostles concur in warning us against the fear of man.

III. Another ministerial quality, which we may well consider as included in the apostle’s caution, “Take heed unto thyself,” is that of a prudent regard to external circumstances. A Christian, a real Christian, we ought to remember, is a public man—an instrument in the world’s renovation—taken up into a system of agencies, which are to issue in the regeneration of a new and righteous universe: so that “whether he lives, he lives unto the Lord; or whether he dies, he dies unto the Lord.” Neither is it less a part of this ministerial prudence, to take heed to the intellectual signs of the times in which we live. (D. Moore, M.A.)

The principles of ministerial doctrine:

  1. We inquire, then, what authority is to be consulted in deciding upon the truth of doctrine. One pervading fault of all the religious systems of antiquity was the absence of any universal and accredited standard, either of faith or of practice. Men did not know what they were to believe. Their mysteries were locked up among human deposits; their precepts proceeded from human oracles; and as there were no means of securing uniformity among the teachers’ thoughts, that which was set down as truth to-day, might cease to be truth to-morrow. Why, his security is, that all essential and saving truth is lodged, confined, inseparably bound up in a volume, whose pages were penned by the finger of the living God; so that a curse would light on him, be he seraph from the throne of light or ambassador from the realms of darkness, who should knowingly preach as an essential doctrine of the gospel, that which could neither be found therein, nor yet be proved thereby. Now, it must be owned, that even if there be nothing else to recommend the recognition of this principle, it has at least the advantage of great simplicity; that it would preserve us from all those fluctuations of doctrine and of practice, which would be sure to result, so long as men’s cameleon views were permitted to determine what should be truth and what should not. But here it may be asked, does the fact of this system being locked up in a single book secure this much-desired uniformity? The Almighty has made the way of holiness plain as a sunbeam to him that on his knees will seek for it; but He certainly has made no provision for the blindness that will not see.
  2. We come now to the claims of human reason in reference to the mode of inculcating doctrine. Born as man is, in common with myriads of other creatures, subject to appetite, passion, disease and death, he has one faculty which distinguishes him from the whole intelligent universe—the faculty of reason; that power by which he thinks and forms his conclusions. In this respect, man stands alone. It is plain, therefore, that no system of instruction would be complete, which disregarded the claims of this noble faculty. And yet it has been, from ill-advised endeavours to satisfy these claims, that the unity of the Church has suffered some of its severest shocks, and the cause of truth its deepest injuries. Teachers and taught have too often lacked the courage to acknowledge that the line of their puny intellect could never fathom “the deep things of God”—that there were doctrines in their system, which could never be comprehended by finite beings. Now, we have no hesitation in telling you, that we have no desire to see these lofty subjects pared down and refined to the presumed level of human reason. “Without controversy,” such a doctrine as that of “God manifest in the flesh,” is a mystery. Neither, as we shall hope to show you, whenever any of these sublime doctrines are brought under your notice, are any demands made upon your faith, which it is not the duty of an intelligent creature to concede.

III. We proceed now to the use and efficacy of external ordinances towards strengthening our faith.

  1. The leading truths to be insisted upon as essential points of doctrine. (Ibid.)

Improvement of religious anniversaries:

  1. I shall explain the admonition, “Take heed to thyself.” 1. The object of your solicitude, this will be yourself. It is your soul—a man’s soul is himself. What is the garment to the body which it clothes? What is the body to the soul which inhabits it? 2. The manner in which this solicitude for the soul is expressed—“Take heed.” How often is that admonition repeated in Scripture; and generally to some subject connected with man’s spiritual and eternal interests! Man is heedful enough in reference to his worldly concerns, but he is the most heedless being in reference to his spiritual interests. Salvation is not a trifling work; religion is not an insignificant matter;—it requires that we “take heed.”
  2. I am to enforce this admonition. And here the motives are so numerous that selection is more difficult than enumeration. 1. But, in the first place, I would remind you of the inconceivable value and infinite importance of that for which your solicitude is demanded. 2. Take heed to the soul, for the soul’s salvation is the most rational, the most befitting exercise of that self-love which our Creator has implanted in our nature as our impetus to happiness. There is a great difference between selfishness and self-love. It cannot be vicious for a man to desire to be happy, nor is there any virtue in it. It is only an instinct of nature, but then it is a most important one; and the man that is not taking heed to his soul is acting in opposition to this self-love—this instinct of his nature after happiness. 3. But I observe there is another motive to take heed to thyself—it is the command of God. If it were only advice on the part of the Creator—since He knows the whole of the case, since His eye looks onward to eternity, since He comprehends the whole range of being, since He knows what is destined for the righteous and the wicked in another world—the creature must be under the influence of a total disregard to his own happiness, who refuses the counsel of the Almighty. 4. I remark, that if we do not take heed to ourselves, all the solicitudes which others may have cherished, or may still feel for us, will be all in vain. 5. I urge this admonition to take heed to yourselves by the consideration that it is indispensably necessary—you cannot be saved without it. There are difficulties connected with salvation. If you are saved, there must be striving, watching, and praying. Can all this be done without taking heed to your souls? 6. I admonish you to take heed to yourselves, by showing you that all the solicitude you may feel, or profess to feel for others, cannot be accepted in you for solicitude for yourselves. 7. I urge this on you from the consideration, that so far from interfering with or injuring your doings for the benefit of others, the more heed you take to yourselves, the better qualified will you be to take heed to others. There is nothing in a strict attention to your own personal salvation, incompatible with the salvation of others. And now permit me, in conclusion, to take up the subject—1. By way of examination. 2. Let me take up the subject by way of expostulation, what have you taken heed to if you have not taken heed to yourselves? How has your time been occupied? How have your faculties been employed? What have you found more valuable than your soul, more important than salvation, more endurable than eternity, more desirable than heaven? (J. A. James.)

Thyself and thy teaching:—The text consists of three parts. It presents—1. An object of watchful care. 2. An admonition to persistency in watchfulness. 3. A reason for this care in its happy results.

  1. The object of watchfulness and caution is apparently twofold. Take heed to thyself and to thy teaching; but as we shall examine the admonition a little more carefully, we shall discover that the two parts are of one piece and made up of one thought. For the present, however, let us consider them separately. Take heed then, first, to thyself; or literally, hold thy attention fixed upon thyself. The gospel gives us two classes of admonition which, while apparently pointing in different ways, are nevertheless quite consistent. On the one hand, it is constantly directing our thoughts away from self; its very key-note is deny self; treat it as if it were not. On the other hand, it is most intensely personal. While it tells us that no man liveth unto himself, it also tells us that every man shall give account of himself to God. In one and the same breath we hear “Bear ye one another’s burdens,” and “Every man shall bear his own burden.” In one place we find Paul insisting on the independent right of the individual conscience, asserting that every man stands or falls to his own master; and in another saying, “If meat make my brother to stumble, I will eat no meat while the world standeth.” In our text we find the same thing. Timothy is exhorted to take heed to himself; but the last clause of the verse shows that not only himself but all his hearers are to be in his mind; that his very heedfulness of himself is to be for their sake quite as much as for his own. Hence our text, carefully studied, may show us how these two classes of admonition may be reconciled. “Bend thine attention on thyself.” The fair inference is that self needs careful watching; that a man who undertakes to look after himself has a great piece of work upon his hands, and one which admits of no negligence. In a worldly sense most men find taking care of themselves a very serious business; it is an infinitely more serious business in a moral sense; it is transcendently serious in a Christian sense; at least our Lord seemed to think so when He asked, “What is a man profited, if he gain the whole world, and lose or forfeit his own self.” The difference between taking care of self in the ordinary sense and in the Christian sense, is very radical and lies in this; that the ordinary sense implies taking care of the natural self; gratifying its desires, encouraging its tendencies, assisting its proclivities, trying to make it by culture, on a larger scale, essentially what it is by nature; while the Christian sense implies making self something which it is not by nature; the development of a renewed, Christ-like self, the ideal self of the Gospel; the training of a new creature in Christ Jesus. We often hear people exhorted to be true to themselves, as if all virtue were summed up in that. There are not a few men who, if they were true to themselves would be false to every man. Certain people talk as though if a man only acts out that which he really is at heart, he is thereby shown to be virtuous. On the contrary, he may be shown to be essentially vicious. A serpent is true to himself when he stings you; a tiger when he rends you; a traitor when he betrays you. The burglar, the pickpocket, the assassin, the more false they are to themselves the better for us. The gospel, therefore, challenges this fine moral sentiment, and admits it only under conditions. Be true to yourself, yes; but to what self? There is something before being true to yourself, and that is, “Take heed to yourself.” Look well what that is to which you propose to be true. Christian training has not only to bring us to a certain point of attainment, it has also to detach us from very much; and it is to the work of detachment as well as to that of attainment that our taking heed to ourselves is directed. When a boy goes to West Point and is enrolled as a cadet, perhaps the most exasperating thing about his new life is that he is constantly being checked in doing the things which it is natural for him to do. The soldier self he finds out is something quite different from the schoolboy self, and the transition from one to the other is neither easy nor pleasant. “Look out for yourself. That is no way for a soldier to stand.” His head or feet fall into their natural positions. “Take care! Eyes right!” And so at every point where the natural habits assert themselves, the boy is corrected and reproved. His natural self is the very thing he has to take heed to and guard against while he is cultivating the new soldierly self until it becomes a second nature. Just so, when a man sets out to become a good soldier of Christ, a great part of the hardness he has to endure grows out of the struggle with himself in the effort to develop the new and better self. Hence the emphasis is laid by the apostle justly upon this point. The first thing is that you yourself be right; that you yourself be under Christ’s new law, pervaded by Christ’s new life, guided by Christ’s new unselfish principle of action; that you be such a self as Paul describes in the words, “Not I live but Christ liveth in me.” Therefore, take heed unto thyself. Take heed too unto thy teaching. Christianity, such is our Lord’s general principle, wherever it informs a life and a character, carries a power of instruction. Ye are the light of the world. The very quality of Christian life is that something should go out from it to enlighten and purify. Here, therefore, is the point of connection with the former charge. Take heed to thyself, because that self teaches; because no man liveth unto himself; because you cannot be a Christian and not give men some impression about Christ and Christianity. You must teach. You cannot help it. Men will learn something from you whether you will or not. Thus, then, all that has been said thus far is easily summed up. Clergy and people alike are admonished simply on the ground of their discipleship. Discipleship in every case carries with it a power of teaching. That power resides first of all in the disciple’s Christian personality; in what he himself is as a Christian. I repeat it—you all teach. Every one of you who professes faith in Christ is a teacher in virtue of that fact. You teach by your spirit. This is a thing hard to define or explain. If one should ask you to explain the odour which fills your room from that beautiful climbing honeysuckle, you could not do it; but you are conscious of the fragrance none the less.
  2. We come now to the second element of the text—persistency. Continue in these things; that is, in care for yourself and for your teaching. Christian self-culture requires continuous care. The old self is like the treacherous ocean lapping at the dykes and assailing the smallest break, and must be constantly watched. The new self is a growth, not a complete creation, and like all growths must be tended. And this persistency is related also to the teaching power of the Christian self. It is behind all the good and lasting impressions which holy character makes. When a man strikes a blow which stuns his adversary the effect is sudden; but behind that lightning-like stroke are years of slow muscular compacting and gymnastic training. When intellectual power goes out of another man to you, and you instinctively recognize, in your first contact with him, an intellectual king, behind that impression are years of mental discipline and laborious study. Just so spiritual character often makes itself felt at once. It takes no time nor reasoning to convince you that you are talking with one who has walked with God: but crude character, shallow character, half-way character does not and cannot affect you thus. Such impression is made by the man who has long taken heed to himself, who has been scarred in many a fight with the old self, and has watched and tended with prayer and tears the growth of the new man in him. Then again, even when character is not ripened there is a lesson in steady, persistent growth. A double-minded man, unstable in all his ways, ceases to be a lesson except of warning. When a man’s whole life is seen to be concentrated upon the service of God and the attainment of a heavenly recompense, that life is a lesson. Many a time, as you have been walking the street, you have seen a man stop at a corner, and look fixedly upward at something or other. Your first impulse is to look up too. There is always a peculiar interest in anything that is above this earth, though it may be only a little way above. Then you stop, and still look up. Perhaps you ask, “What is it?” The next man that comes along and sees you two looking up, stops also, and the next, until a crowd is gathered, for no other reason than that one man in the hurrying throng stood steadfastly looking upward. And this familiar incident is a type of something better. When a man is seen living for heaven; when every day’s life says to men, “One thing have I desired of the Lord: that will I seek after,” there is a power and a lesson in that fact. Men ask, “What is it he sees which we do not see? What is he after which thus concentrates his energy, and makes him live in this world as if his home were elsewhere?”

III. And now the third element of the text—the result of this careful and persistent self-culture. “Thou shalt both save thyself and them that hear thee.” In the economy of this world for a man to take heed to himself means to let other people go; not to save them, but to let them be lost if they will. In the Christian economy, to take heed to oneself is to save not only the self, but others. Thou shalt save thyself. It is very clearly implied that salvation is not an easy matter. Salvation is not a thing which God works out for us while we take our ease. But this promise, “thou shalt save thyself,” is bound up with our influence upon others. You know very well that in teaching another any branch of knowledge, you broaden your own knowledge. You know how the labourer who toils for the sake of wife and little ones, strengthens his own arm; and in like manner, the exertion of spiritual energy for the sake of others, reacts to make the man who puts it forth spiritually stronger. The man who feels that he must take heed to himself because his life affects other lives, and who watches and disciplines himself, not only for his own salvation, but to save others—himself grows apace in spiritual power. So, too, you shall save them that hear you. There is a saving power in a life which is watchful over itself as in God’s sight. Here we strike, I think, the true idea of the Church of Christ. The Church is ordained of Christ to save. Men talk of revival. For one I want a revival on a larger scale than is popularly conceived. A means of saving men—a mightier means than any temporary or spasmodic efforts. I long to see whole Churches, as bodies of Christ, glowing with the radiance of concentrated character. (M. R. Vincent, D.D.)

Conduct and doctrine:—Let us look first at that member of the pair which is least popular—doctrine. What does the word mean? It means simply “teaching,” or “what is taught.” St. Paul, writing to Timothy, who was by office a teacher, says “take heed unto the doctrine, to what you teach”; and of course writing to the people he would have said “take heed unto the doctrine, unto what you are taught.” We are all being taught constantly; persons and things and events are constantly giving us lessons; the process of doctrine-making is for ever going on within us, and we cannot help it, as long as we are receptive and reasoning beings. And very often we hear some man give expression to a doctrine under the influence of a sudden event, which only puts in shape and brings to light what has been forming in his life for years. Since then the warning is about teaching, it must mean that we are to be careful of our subject and our teacher; for those are the important things in all teaching, and it is just those that give the characteristics to Christian doctrine. The subject is God and the teacher is Christ. It exalts God to His place as the very centre of all our life; it says that under Christ alone can we really learn about God worthily, although there will be many subordinate teachers, to whose word He will give the right place and due importance. This is the essence of Christian doctrine. Look at it thus as regulating, systematizing, correcting all the teaching that is for ever poured into our minds, and there is nothing so terrible in its aspect. It is not dry or unimportant; it is a matter of vital interest; it does not consist of things that cannot be understood, but has its beginnings in the simplest facts that all can comprehend.

  1. And so doctrine is put before us as a necessity of all life. And now we can turn to the other side which men appreciate so much more readily—to conduct, which is contained in those words, “take heed to thyself.” Care of our conduct, which we all willingly grant to be three-fourths of man’s evident life, everybody feels the need of in this world. 1. In the first place we can see how conduct serves doctrine. This process of learning is not an easy one; the best side of a lesson is easily passed over, because some other side appeals to us more. We have been accustomed to think only of ourselves; sin has turned us away from God and He is a hard, dry subject to us; we are not what God made us to be, and so we are not able to appreciate what our God’s word is to us. But diligent care of oneself tones up the mind. The man is used to being rigid with himself, to looking away from his own immediate comfort to higher and better. Doctrine is the learning in God’s school: and just as it makes a great difference from what kind of a home a child goes to the school, as to how much he learns when he arrives there, so to learn in God’s school we need to go there with lives that have appreciated the vileness of all sin and the value of all struggle against it. 2. This is the value of conduct, then, as a preparative for doctrine: look at it next as the interpreter of doctrine. God’s teaching must be very great, and often beyond us; and we never shall know it, until we have tried it at point after point and found how powerful it is. Human conduct creates strange emergencies; and we, in our cowardice, are often afraid that we shall not be able to meet them, and so we are almost afraid to take heed unto ourselves. We think that we had better close our eyes to many things in our lives for fear that we shall not know how to deal with them. We do not know what we shall find in ourselves if we look too closely. But put conduct and the study of God’s teaching together, and we find that all the emergencies of one answer to the possibilities of the other. The care of our conduct becomes like an experimental lecture on God’s teaching; it supplies the illustrations for God’s book of doctrine, which can help all poor ignorant scholars who say that they cannot understand God’s teaching here. God’s doctrine of mechanics is to be found in no text-book; it is written in the formation of our bodies, in the movements of the heavenly bodies, in the connection of all substances of this earth here. Men, like children, are led by these illustrations; they read page after page, they learn the doctrine, they go on and spread it in inventions of their own embodying those same principles, and so the world is furnished with what it needs. God’s laws of morals and doctrine of salvation ask the same illustration; they are not all plain; they have obscure points as all God’s thoughts must have to us. How shall the world get at them and use them? Only by their being embodied, so that men can study them in human lives and then use the principles in forming those new lives which the world so sadly wants. Take heed unto thyself and unto the doctrine. Find out your own wants and infirmities and go to the doctrine for their supply; take the doctrine and write it in your own life. And there is something more that conduct gives to doctrine besides illustration: it is life and warmth. No wonder that doctrine is often declared to be dry and hard. It is teaching about God coming to many men who know nothing about God Himself; He is a mere name to them; they do not appreciate His existence or His being at all. What shall give this same strange living power to doctrine? The man hears of God, but He is far away. But his own life he does appreciate; let him value that it is a precious thing; it can live on nothing that the world furnishes; it calls out for the living God: take heed unto thyself, says the apostle. In thee is a voice which does tell of the nearness of another world, which demands the knowledge of a higher being. Living men make living doctrines. By those the world is saved. The doctrine received into men’s lives is the power of God. And so when God would save the world He sent Christ to it. There was the complete union of doctrine and life. All the teaching of God was there; He was the Son of God direct from the Father. And in the last place, look how great the work is that such care of the doctrine and of conduct accomplishes. “Thou shalt both save thyself and those that hear thee.” We do not save ourselves by our conduct and our neighbour by our doctrine. The two together save both of us. The two paths are one, the two goals are one. (A. Brooks.)

Man’s highest work, and the way to achieve it:—These words of Paul to Timothy should not be confined to ministers. They have an application to all men.

  1. Man’s highest work. 1. The moral salvation of self. “Save thyself.” What is salvation? Not mere deliverance from an outward hell, or introduction to an outward heaven, but it is restoration to the soul itself of what it has lost through depravity—the restoration of lost love, lost purity, lost harmony, lost usefulness. 2. The salvation of others. “And them that hear thee.” All men, besides ministers, have hearers; and it is the duty of all men to preach, to speak that which will tend to the moral salvation of men, to raise them from ignorance to knowledge, from selfishness to benevolence, from materialism to spirituality, from Satan to God.
  2. Man’s qualifications for the highest work. 1. Self-heedfulness. “Take heed unto thyself.” See that self is all right, rectify thy own mistakes, train thy own faculties, purify thy own affections, discipline thy own character. This is the first step. You must be good, in order to do good. 2. Genuine teaching. “Unto the doctrine.” The word doctrine here includes the whole matter of teaching. See that the teaching is true—true in its doctrine, in its spirit, in its aim. There is no teaching work where there is not a teaching life. He alone knows the Divine doctrine that does the Divine will. 3. Perseverance in goodness. “Continue in them.” Continue in the work of self-culture and in genuine teaching. Do not let your efforts be capricious, but systematic; not occasional, but persistent. “Be instant, in season and out of season.” (D. Thomas, D.D.)

Heed to life and doctrine:—Two outstanding things are to be noted in the text; first of all, the connection between our doctrine and ourself: “Take heed unto thyself and unto thy doctrine”; and, secondly, the connection between two great results: “So shalt thou save thyself and them that hear thee.” Take heed to save yourself. That is the best way to save them. “Take heed to thy doctrine.” Yes, take heed to thyself, and thy doctrine will take heed of itself. Now, let me just run over that chain of thought. I am going to take the things the reverse way. “Take heed unto thy doctrine.” There is a deal of talk about doctrine at the present day, with some wisdom in it and a great deal of folly. Downright good people are going about saying, “Doctrine does not matter; life is everything.” Now, if that merely means that doctrines unpractised and which are hypocrisy are worthless, it does not say enough; they are accursed. But that is not just what is meant. I think that it is often taken to mean this—that it does not matter at all what a man believes; it does not matter at all what a man teaches about God, about the human soul, about salvation, about faith and duty, if only the man’s heart be right, and if he means well. Now, to a certain extent, that is true. There are doctrines and there are doctrines; and I wish we had two very distinct names to indicate those utterly diverse classes of beliefs. If a man eats bread and meat every day, as much as he wants, it really matters very little if that man’s doctrines about the chemistry of meat and bread are nonsense. He may be under utter delusions as to the way the meat and bread feed his body. If the man eats wholesome meat and wholesome bread, that is everything. If another man holds the most orthodox theories of chemistry and of physiology and of nutrition, and is not eating the actual meat and bread, then he dies. The other man lives in spite of his false doctrine. Now, that is true to a certain extent of theological beliefs. There are elaborate and subtle and noble theories about the inner, mysterious nature of God, the construction of Christ’s person, the ultimate decrees of God, the precise explanation of how the dying love and obedience of Jesus Christ cleanses us actually from sin—theories and explanations of how these things are and are done; and I am bound to own frankly that it does not matter very much what a man thinks about this. If that man with his whole full heart lives on the Lord Jesus Christ, and takes Him to be his real Saviour from real sin, and has His Holy Spirit dwelling in him—ah, he is feeding on the bread of life; and even if his theories of how that bread of life is life to us are not quite correct it is a small matter; at least, it is a small matter by comparison with a man who is for ever teaching and working and battling about the theories and the explanations, while his heart is a desolate howling wilderness, with no love of God, no love of man, in it. But now let me say this. It is a pity that such questions should be raised. You cannot answer them quite rightly. You must give replies that may be misused and misinterpreted. There ought to be no such antagonism. Still, if the question comes up let us speak the truth. But now there is another class of doctrines—beliefs which are things not of the mere intellect, not of speculation, but which are convictions of the heart, which throw a man into a certain attitude towards God, and towards duty, and towards sin, and towards holiness. And it matters a great deal to a man what he believes about these. It counts for everything. But mark you, now, I mean what he believes not with his head, but with his heart, with his very being; and the only faith that the Bible deals with and speaks of as saving faith, is not the faith of the correctest theological intellect, but it is a faith which is the outgoing of a man’s soul, of his whole being. The poor dying thief on the cross believes with the despairing outgoing of his heart to Christ to make him a good man. Yes, and it saves him. If a man believes that fire will not burn him, he will pay for that heresy. If a man has a mistaken notion how it is that fire has got heat in it, and how it warms and serves man, that does not so much matter, so long as he makes a rightful use of the fire; but if he has delusions about the relations of fire to himself, he pays for it. Now, I want to say something about doctrines. I want to say it with a little personal feeling, because if doctrines are so trivial (doctrines meaning teaching), then preaching is hardly worth doing. But I believe in preaching, not as we ignorant, half-hearted men do it, but as the great saints and heroes of Christendom have done it. It will be done by teaching—the teaching that comes with the very power of God in it. Doctrines? Why, the greatest thing within these last centuries this world has seen—the reformation in Europe—all grew out of one new thought about God, or, rather, the recovering of a lost thought about God—a new grand conviction that God is the living, loving, warm-hearted God, a Spirit whom men worship in spirit and in truth; not the horrible, mechanical, materialized God of priestcraft and superstition. And it all grew out of a doctrine; but, mark you, not a theory of the intellect spun out of things we knew nothing about and should not try to understand, but a great heart-belief about the living God. Therefore, “Take heed unto thy doctrine,” surely is addressed to men that are not orthodox? No, Paul addressed it to the orthodox Timothy, “Take heed to thy teaching.” But if a man has once learnt a form of sound words, surely he does not need to be guarding, and watching, and studying, and examining his preaching and his teaching? Does he not? Do you think that, having once seen the truth, having once learnt it, will guard a man from perverting it? No, try that with any secular accomplishment. Learn a language, and then give over practising it. Give over pains to keep up your accuracy and your fluency; and how long will you retain it? How soon will errors creep in? Ah! I tell you that a great many men think that they are preaching the orthodox doctrines which they were taught, and through indulgence or slothfulness, or through the unconscious pressure of one-sidedness and error, which the mis-shapen make of every common, frail, erring man’s soul and intellect imposes upon his thinking and teaching, they have gone far astray. I do not mean, perchance, that the man actually says things that are false; but, mark you, you may make utter distortion of God’s portrait if you are always working at the bits you like best, dwelling on a one-sided conception of Him. Now I must go on to the rest of my text very rapidly, but I can do it much more briefly. What I have to try to show you is that, while our doctrine is that by which we influence others, the best way to keep our doctrine true and right is to look after our heart. Ah, doctrines are one thing when they come from a man, simply repeated by hearsay at second hand, and preached just as things of the intellect, but they are another thing when they come out of a man’s heart. Oh! I think it almost has an unhallowed effect to hear the story of the atonement argued out in a controversial fashion. (Professor Elmslie.) Both save thyself and them that hear thee.By what means may ministers best win souls?

  1. Ministers’ duty is in three things here—1. Take heed unto thyself. Thou art set in a high office, in a dangerous place; take good and narrow heed, look well to thyself, thy heart and way. 2. Take heed unto thy doctrine. Though thou be never so well-gifted and approved both of God and men; though thou be an extraordinary officer, as Timothy was; yet “take heed unto thy doctrine.” 3. Continue in them. This hath relation, it appears, unto verses 12 and 15, as well as unto the preceding part of this verse. (1) Continue in thy work. Thou who art a minister, it is a work for thy life-time, and not to be taken up and laid down again, according as it may best suit a man’s carnal inclinations and outward conveniences. (2) Continue in endeavours after greater fitness for thy work. No attainments in fitness and qualifications for this work can free a man of the obligation that lies on him to increase and grow therein more and more. (3) Continue in thy vigour and painfulness and diligence.
  2. The double advantage proposed to encourage ministers to this hard duty. 1. Thou shalt save thyself. Thy own salvation shall be promoted and secured thereby. But how doth faithfulness in the ministry of the gospel further the minister’s salvation? (1) Faithfulness in man’s generation-work is of great use and advantage to salvation. “Well done, good and faithful servant.” (2) Thou shalt save thyself from the guilt of other men’s sins and ruin, if thou be faithful in the ministry. “Thou hast delivered,” or “saved,” “thy soul,” (Ezek. 33:9). (3) Faithfulness and painfulness in the ministry of the gospel promote a man’s own salvation, in so far as the work of Christianity is woven in with the right discharge of the office of the ministry. Many ministers can say, that if they had not been ministers, they had in all appearance lost their souls. 2. Thou shalt save them that hear thee. There is little hope of that man’s being useful to save others, that minds not his own salvation: and therefore the apostle puts them in this order, “thyself,” and then, “them that hear thee.” Thou shalt save them. The great end of both preaching and hearing is salvation; and if salvation were more designed by preachers and hearers, it would be more frequently the effect of the action. Thou shalt save them. Not that ministers are of themselves able by all their endeavours to carry on this great end; they are only God’s tools and instruments (1 Cor. 3:6, 7). Concerning this—(1) We find that the Lord hath appointed this great ordinance of the gospel-ministry for this end—the saving of men (Eph. 4:11–13). (2) He hath also given many promises of His presence, blessing, and success, to follow and attend them whom He sends on this great errand. (3) He hath also revealed much of, His mind about ministers’ duty in order to this end of saving men. This also makes the end more hopeful. (4) We find that the Lord doth qualify and fit them whom He makes successful. He makes men “able ministers of the New Testament,” the word of life (2 Cor. 3:5, 6). Now we return to the question to be resolved, by what means may ministers best win souls? I. What this text speaks about this matter. It looks two ways upon this question. 1. Take heed unto thyself. (1) Take heed that thou be a sound and sincere believer. (2) Take heed to thyself, that thou be a called and sent minister. This is of great importance as to success. He that can say, “Lord, Thou hast sent me,” may boldly add, “Lord, go with me, and bless me.” (3) Take heed unto thyself, that thou be a lively, thriving Christian. See that all thy religion run not in the channel of thy employment. It is found by experience, that as it fares with a minister in the frame of his heart and thriving of the work of God in his soul, so doth it fare with his ministry both in its vigour and effects. A carnal frame, a dead heart, and a loose walk, make cold and unprofitable preaching. (4) Take heed unto thyself in reference to all the trials and temptations [which] thou mayest meet with. Be on your guard; “watch in all things” (2 Tim. 4:5). No men are shot at more by Satan than ministers; and he triumphs not more over the foils of any than theirs: and Christ is liberal in His warnings of dangers, and in His promises of help in them. 2. Take heed unto thy doctrine. Art thou a minister? thou must be a preacher; an unpreaching minister is a sort of contradiction. (1) Take heed unto thy doctrine, that it be a Divine truth. “Let a man speak as the cracles of God” (1 Peter 4:11). And therefore it is needful that ministers be well acquainted with the Holy Scriptures. [It is] a bad token of the temper of that man that relishes any book more than the Word of God. (2) Take heed unto thy doctrine, that it be plain, and suited to the capacity of the hearers. “Learned preaching,” as it is called, is a vanity, pleasing principally to such as neither design nor desire edification. Two things would help to plain preaching—(a) Clearness of knowledge. The alleged depth of our doctrine often proceeds from our own darkness. (b) Humility and self-denial. (3) Take heed unto thy doctrine, that it be grave and solid and weighty. “Sound speech, that cannot be condemned” (Titus 2:8). II. But now we come to the second thing proposed,—to give some answer to this question from other things in the Word. And I shall—(I) Show some things that must be laid to heart about the end,—the saving of souls. (II) And then shall give some advice about the means. (I) About the end—the winning of souls. This is, to bring them to God. It is not, to win them to us, or to engage them into a party or to the espousal of some opinions and practices, supposing them to be never so right and consonant to the Word of God; but the winning of them is, to bring them out of nature into a state of grace, that they may be fitted for, and in due time admitted into, everlasting glory. Concerning which great end, these few things should be laid deeply to heart by all that would serve the Lord in being instrumental in reaching it—1. The exceeding height and excellency of this end is to be laid to heart. It is a wonder of condescendence, that the Lord will make use of men in promoting it: to be workers together with God in so great a business is no small honour. 2. The great difficulty of saving souls must be laid to heart. The difficulty is undoubted: to attempt it is to offer violence to men’s corrupt natures, and a storming of hell itself, whose captives all sinners are. Unless this difficulty be laid to heart, ministers will be confident of their own strength, and so miscarry and be unfruitful. 3. The duty of winning souls must be laid to heart by ministers. That it is their principal work, and they are under many commands to endeavour it. 4. The great advantage there is to the labourer by his success is to be pondered. Great is the gain by one soul: “He that winneth souls is” happy as well as “wise” (Prov. 11:30; Dan. 12:3). Won souls are a minister’s “crown and glory and joy” (Phil. 4:1; 1 Thess. 2:20). (II) For advice about the means, I shall add these few, besides what hath been said—1. Let ministers, if they would win souls, procure and retain amongst the people a persuasion of their being sent of God. That they are “Christ’s ministers” (1 Cor. 4:1). 2. Let ministers, if they would win souls, purchase and maintain the people’s love to their persons. 3. It would further the winning of souls, to deal particularly and personally with them. Not always nor altogether in public (Col. 1:28; Acts 20:20, 21). 4. Ministers must pray much, if they would be successful. The apostles spent their time this way (Acts 6:4). Many good sermons are lost for lack of much prayer in study. But because the ministry of the Word is the main instrument for winning souls, I shall therefore add somewhat more particularly concerning this and that both as to the matter and manner of preaching. (1) For the subject-matter of gospel-preaching, it is determined by the apostle expressly to be “Christ crucified” (1 Cor. 2:2). (2) As for the manner of successful preaching, I shall give it in a negative and positive from these two places—1 Cor. 1:17; and 2:1–4. I shall only instance in things that this Scriptural negative doth check and reprove in the way of preaching. (a) The establishing and advancing of Divine truth upon the foundation of human reason. (b) It is to preach “with excellency of speech” and “words of man’s wisdom,” when men think to reach the gospel-end on sinners by force of even spiritual reason and persuasion. (c) This also is checked in the apostle’s words—the setting forth the beauty of the gospel by human art. The truth of the gospel shines best in its bare proposal, and its beauty in its simple and naked discovery. (3) The positive is—“In demonstration of the Spirit and of power” (1 Cor. 2:4). (a) Paul preached so, as gave a demonstration that the Holy Ghost was in him, sanctifying him. (b) Paul preached so, as gave a demonstration that the Spirit of God was with him, assisting and helping him in his work. (c) Paul preached so, as [that] a demonstration of the power of the Holy Ghost was given to the hearts of the hearers. III. To conclude: you that are ministers, suffer a word of exhortation. Men, brethren, and fathers, you are called to a high and holy calling: your work is full of danger, full of duty, and full of mercy. And, lastly, for people. It is not unfit that you should hear of ministers’ work and duty and difficulties: you see that all is of your concernment; “all things are” for your sakes, as the apostle in another case. Then only I entreat you—1. Pity us. We are not angels, but men of like passions with yourselves. 2. Help us in our work. If you can do anything, help us in the work of winning souls. 3. Pray for us. How often and how earnestly doth Paul beg the prayers of the churches! (R. Trail, M.A.)

Soul saving to be aimed at:—I do not believe that a devout minister ever yet went to his pulpit with a single-eyed desire to do good and to glorify his Saviour, without some measure of Divine blessing upon his efforts. The most valuable hint I ever received came to me from a baker in Saratoga. I had been preaching there during my ministerial boyhood. The baker met me the next day, at the railway station, and said: “I believe you are the young man who spoke in our meeting-house yesterday.” “Yes; I am.” “Well,” said he, “I felt sorry for you; because I thought you did not know what cultivated and critical people there are here in summer. But I have noticed that if a minister can convince the people in the first five minutes that he only aims to save their souls, he will kill all the critics in the house.” That was one of the wisest things ever uttered. It ought to be written on the walls of every theological seminary and every pastor’s study. (T. Cuyler.).[4]


4:16 “Pay close attention to yourself and to your teaching” Here is yet another PRESENT ACTIVE IMPERATIVE. Timothy is to take time for his own spiritual maturing and nurturing. This is a good word for pastors in our day (cf. vv. 6c; 7b; 12b).

© “persevere in these things” This is yet another PRESENT ACTIVE IMPERATIVE. Timothy is to be an example of perseverance because the false teachers and their followers have obviously not persevered. Salvation is linked not only to an initial confession of repentance, faith and godliness, but also to continuance in these things. Perseverance is evidence of true salvation! In true biblical Christianity the way one starts, the way one lives, and the way one finishes are all crucial!

SPECIAL TOPIC: THE NEED TO PERSEVERE

The biblical doctrines related to the Christian life are difficult to explain because they are presented in typically eastern dialectical or paradoxical pairs. These pairs seem contradictory, yet both are biblical. Western Christians have tended to choose one truth and ignore or depreciate the opposite truth.

1.    Is salvation an initial decision to trust Christ or a lifetime commitment to become like Him?

2.    Is salvation an election by means of an eternal decree from a sovereign God or mankind’s believing and repentant response to a divine offer?

3.    Is salvation, once received, impossible to lose, or is there a need for continual diligence?

The issue of perseverance has been contentious throughout church history. The problem begins with apparently conflicting passages of the NT

1.    texts on assurance

a.    statements of Jesus (John 6:37; 10:28–29)

b.   statements of Paul (Rom. 8:35–39; Eph. 1:13; 2:5, 8–9; Phil. 1:6; 2:13; 2 Thess. 3:3; 2 Tim. 1:12; 4:18)

c.    statements of Peter (1 Pet. 1:4–5)

2.    texts on the need for perseverance

a.    statements of Jesus in the Synoptic Gospels (Matt. 10:22; 13:1–9, 24–30; 24:13; Mark 13:13)

b.   statements of Jesus in John’s Gospel and John’s writings (cf. 8:31; 15:4–10; 1 John 2:6; 2 John 9; Rev. 2:7, 17, 20; 3:5, 12, 21; 21:7)

c.    statements of Paul (Rom. 11:22; 1 Cor. 15:2; 2 Cor. 13:5; Gal. 1:6; 3:4; 5:4; 6:9; Phil. 2:12; 3:18–20; Col. 1:23)

d.   statements of the author of Hebrews (2:1; 3:6, 14; 4:14; 6:11)

Biblical salvation issues from the love, mercy, and grace of a sovereign Triune God. No human can be saved without the initiation of the Spirit. Deity comes first and sets the agenda, but demands that humans must respond in faith and repentance, both initially and continually. God works with mankind in a covenant relationship. There are privileges and responsibilities!

Salvation is offered to all humans. Jesus’ death dealt with the rebellious creation’s sin problem. God has provided a way and wants all those made in His image to respond to His love and provision in Jesus.

If you would like to read more on this subject see

1.    Dale Moody, The Word of Truth, Eerdmans, 1981 (pp. 348–365)

2.    Howard Marshall, Kept by the Power of God, Bethany Fellowship, 1969

3.    Robert Shank, Life in the Son, Westcott, 1961

The Bible is addressing two different problems in this area: (1) taking assurance as a license to live fruitless, selfish lives and (2) encouraging those who struggle with ministry and personal sin. The problem is that the wrong groups are taking the wrong message and building theological systems on limited biblical passages. Some Christians desperately need the message of assurance, while others need the stern warnings! Which group are you in?

© “for as you do this you will ensure salvation both for yourself and for those who hear you” This can relate to verse 10 or to the false teachers (cf. 2:15). Paul was always concerned that he guard himself lest he become disqualified (cf. 1 Cor. 9:27).

The NT uses several VERB TENSES to describe salvation: (1) AORIST (i.e. completed action), Acts 15:11; Rom. 8:24; 2 Tim. 1:9; Titus 3:5 (Rom. 13:11 combines the AORIST with a FUTURE orientation); (2) PERFECT (i.e. state of being), Eph. 2:5, 8; (3) PRESENT (i.e. ongoing action), 1 Cor. 1:18; 15:2; 2 Cor. 2:15; 1 Pet. 3:21; 4:18; and (4) FUTURE (in the verb tense or by contextual inference), Rom. 5:9, 10; 10:9; 11:26; 13:11; 1 Cor. 3:15; 5:5; Phil. 1:28; 1 Thess. 5:8–9; 1 Tim. 4:16; Heb. 1:14; 9:28; 1 Pet. 1:5. Therefore, salvation begins with an initial faith decision and issues in a process of lifestyle faith that will one day be consummated in sight (cf. 1 John 3:2).[5]


16. Look to yourself and to the teaching, persevere in them.

Holy living and sound teaching must go together if Timothy (or, for that matter, any apostolic representative, any minister, any elder, etc.) is to be a blessing. Hence, Paul admonishes Timothy to continue to focus (his mind, understood) on himself, that is, on his own duties, his own gift, his own privilege to go to the depths of God’s promise; particularly also upon the teaching (his own and that of others in the Ephesus district). He must stay on or persevere in them, that is, in holy living and in vigilance with respect to teaching. The promise is: “for by doing this you will save both yourself and those who hear you.” To be sure, a man is saved by grace, through faith; not by works (Titus 3:3; cf. Eph. 2:6–8); yet, since holy living and sound teaching are a fruit of faith, Paul is able to say that “by doing this” Timothy will save himself and his hearers. It is along the path of holy living and diligence in teaching and in watching over the life and teaching of others, that salvation (both present and future; see on 1 Tim. 1:15) is obtained. Besides, God promises a special reward to his faithful ministers, yes, to all his faithful witnesses (Dan. 12:3; Matt. 13:43; James 5:20); and threatens with severe punishment the unfaithful ones (Ezek. 33:7, 8).[6]


4:16. Paul recapped what he has just written in detail: watch your life and doctrine closely. Ultimately, Timothy could effectively control only himself. We are the only person over whom we have immediate authority. My ability to lead and influence others is connected to my ability to manage and live my own life well. The Christian life hinges on conduct (life) as empowered by God’s Spirit and correct faith (doctrine).

Paul could not emphasize it enough: persevere in [Christian life and doctrine]. Perseverance is evidence of salvation; a disciplined person is willing to continue in God’s way. Such commitment will be tried again and again.

The result of such continuance and devotion is that it would save both yourself and your hearers. Salvation is a process. It has a beginning point at conversion and its full realization when we are united with Christ. In between is the process of becoming more Christlike in our person and behavior. Exemplary living and God’s truth will safeguard the leader and those whom he leads. A leader’s perseverance in godliness will save his congregation from the dangers of false teachings which can shipwreck faith and cause ruin to the soul.[7]


[1] MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 181–182). Chicago: Moody Press.

[2] Köstenberger, A. (2006). 1 Timothy. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Ephesians–Philemon (Revised Edition) (Vol. 12, p. 538). Grand Rapids, MI: Zondervan.

[3] Calvin, J., & Pringle, W. (2010). Commentaries on the Epistles to Timothy, Titus, and Philemon (pp. 117–118). Bellingham, WA: Logos Bible Software.

[4] Exell, J. S. (n.d.). The Biblical Illustrator: First Timothy (pp. 216–230). New York; Chicago; Toronto: Fleming H. Revell Company.

[5] Utley, R. J. (2000). Paul’s Fourth Missionary Journey: I Timothy, Titus, II Timothy (Vol. Volume 9, pp. 62–63). Marshall, Texas: Bible Lessons International.

[6] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Pastoral Epistles (Vol. 4, p. 160). Grand Rapids: Baker Book House.

[7] Larson, K. (2000). I & II Thessalonians, I & II Timothy, Titus, Philemon (Vol. 9, p. 209). Nashville, TN: Broadman & Holman Publishers.

Walking with God in a Wicked World — HeadHeartHand Blog

We can feel very lonely in this wicked world, can’t we? The world is so hostile to God. God is so hostile to the world. If the world is so hostile to God, how can I have any friends in the world? If God is so hostile to the world, will he want to be friends with me? No friends in the world. No friend in heaven.

But Noah encourages us that we can have a heavenly friend in this hostile world. “Noah walked with God” (9). Noah walked with God even though surrounded by a wicked world. God walked with Noah even though surrounded by a wicked world. We can have a heavenly friend in this hostile world.

WALKING WITH GOD MEANS AGREEING WITH GOD

The prophet Amos asked, “Can two walk together, unless they are agreed?” (Amos 3:3). Not for long. Who wants to go on a walk with someone we disagree with on everything. That’s not a walk; that’s a war.

  • Noah and God agreed about truth
  • Noah and God agreed about holiness

If we’re not agreeing with God, we’re arguing with God. We cannot agree with God without disagreeing with the world.

Yes, but I need someone to talk to and someone who will listen to me.

WALKING WITH GOD MEANS CONVERSATION WITH GOD

Noah and God didn’t just walk in silence. They talked together.

  • Noah spoke and listened to God
  • God spoke and listened to Noah

Walking with God is talking with God.

Yes, but I can’t grow spiritually in a world like this?

WALKING WITH GOD MEANS ADVANCING WITH GOD

You can’t walk and stay in the same place, can you? No, you go forward. You progress. You advance.

  • Noah advanced in faith: He believed God’s Word about the promised flood.
  • Noah advanced in obedience: He built in ark for many decades surrounded by daily mockery.
  • Noah advanced in courage: Walking with God made him courageous in a hostile world.
  • Noah advanced in happiness: He was the perfectly blessed man of Psalm 1 before there even was a Psalm 1.

We cannot grow upward in faith, unless we go forward with God.

LIVING THE BIBLE

If God can walk with us despite with wickedness of this world, let’s walk with God in every-day life despite the wickedness of the world.


This episode of Living the Bible lines up with Expedition 3: Day 3 in  Exploring the Bible Together: A 52 Week Family Worship Plan and Exploring the Bible: A Bible Reading Plan for Kids. You can catch up with previous episodes of the Living the Bible podcast here or subscribe on iTunesSpotify, and Google Podcast.

Exploring_the_Bible_Together-9781433567506-3 (L)

via Walking with God in a Wicked World — HeadHeartHand Blog

June—24 The Poor Man’s Evening Portion

And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.—Rev. 4:8.

Make a solemn pause, my soul, over these words; and when thou hast found a fixedness of thought, that every faculty may be engaged in the contemplation, ponder well this divine perfection of Jehovah, the holiness of his nature, by which an eternal distinction is drawn between him and all his creatures. None but Jehovah can be essentially holy. Angels, who have never sinned, have indeed a holiness: but it is derived from him, and not in themselves, and, in point of comparison, is but as the shadow to the substance; moreover, being in their nature mutable creatures, their holiness may be changed also: the fallen angels are proofs in point. But with Jehovah, holiness is in himself the peculiar glory of his nature, and inseparable from his very existence. Pause over this view, for it is scriptural, and truly blessed. Go on to another observation. Thrice is the ascription of holiness given, in this sublime song of the blessed in heaven, as if to point out the personality of the Father, Son, and Holy Ghost, the holy undivided three, “which bear record in heaven, for these three are one.” (1 John 5:7.) When these glorious truths are suitably impressed upon thee, pause once more and consider with what distinguishing characters the holiness of Jehovah is set forth in the word of God. The heavenly host are said to rest not day and night in proclaiming their deep sense and adoration of Jehovah in this glorious attribute. Now here is somewhat for the mind to lean upon, in contemplating Jehovah’s holiness. Jehovah is eternal also, and hath commanded the Church to know him as the faithful God. (Deut. 7:9.) But we never read that the host of worshippers thrice repeat his eternity, or his faithfulness, in their hymns of adoration and praise. Moreover, Jehovah himself seems to have pointed out this divine attribute as among the distinguishing excellencies he will be known by; for he singles it out to swear by: “I have once sworn by my holiness, that I will not lie unto David.” (Psalm 89:35.) Precious thought for the poor timid believer to keep always in view! For it is as if Jehovah had said, “I have pledged my holiness, as an attribute essential to my very nature, that what I have promised to David’s Lord, even, my dear Son, of the redemption of his seed, as sure as I am holy, I will most certainly perform!” Moreover, my soul, holiness is the glory of Jehovah. Hence the song of the Church: “Who is like unto thee, O Lord, among the gods, who is like unto thee, glorious in holiness?” (Exod. 15:11.) And hence, Jehovah is said to be worshipped “in the beauties of holiness.” (Psalm 110:3.) My soul! keep this also in remembrance. If the representation of an angel, or a man, were to be made, we should figure to ourselves the most beautiful countenance; and if Jehovah be represented to us, how is it done? Surely in the beauty of holiness; for God the Holy Ghost gives us “the light of the knowledge of the glory of God, in the face of Jesus Christ!” (2 Cor. 4:6.) Pause over these infinitely solemn meditations, and while thou art overawed (as, indeed, it is impossible but to be so) in the contemplation of so distinguishing a perfection of the divine nature, and, moreover, as this view of God’s holiness is so directly opposed to the unholiness of a poor, fallen, sinful creature, as thou art, look up for grace from the Holy Ghost the comforter, and take relief in the sweet and consoling, consideration that to this glorious God thou art permitted, yea, commanded and encouraged, to draw near, in and through the holiness of thy Redeemer. Hail, blessed Jesus! upheld by the right arm of thy righteousness, and washed from all our sins in thy blood, all thy Church may here draw nigh by faith, and send I forth their feeble breathings in the same strain as the Church in thy presence doth above, while in their hymns, day and night, they shout aloud, “Holy! holy! holy! Lord God Almighty, which was, and is, and is to come.”[1]

 

[1] Hawker, R. (1845). The Poor Man’s Evening Portion (A New Edition, pp. 193–194). Philadelphia: Thomas Wardle.

%d bloggers like this: