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June 27, 2010

Lesson: 1 Thessalonians 4:1–12

Key Verse: 1 Thessalonians 4:1

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Introduction

Growth in Christ is a progress in life whereby we are made more and more like our Lord in righteousness, truth, and practice. Paul testified to the Church: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal. 2:20). Paul’s witness resounds in every true Christian’s life: “For to me to live is Christ” (Phil. 1:21). For Christ “is the principle of my life; from his fullness I live, as the vine branch lives from the root” (Thomas Watson). This is the meaning of ‘sanctification’—to be enabled by the Spirit through the Word of God to live by faith, to know “the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness” (S.C. 35, What is sanctification?).

Christ prayed to his Father for his disciples, “Sanctify them, through Thy truth: Thy word is truth” (John 17:17). This is not a new work of God. For his Word has been his people’s hope and strength in every generation; from birth to death the Spirit has revealed his truth. The Psalmist firmly testified: “Thou shalt guide me with thy counsel, and afterward receive me to glory” (Ps. 73:24). Paul encourages the Thessalonica saints that as they have received from his ministry “how ye ought to walk and to please God, so ye would abound more and more” (4:1). The Christian is to continually “grow in grace, and in the knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). This is the Christian who has been redeemed by the “precious blood of Christ;” being born anew “by the word of God, which liveth and abideth forever” (1 Peter 1: 19, 23). Therefore, the “God of peace…Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ; to whom be glory forever and ever. Amen” (Heb. 13:20–21).

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Sanctified Vessel—1 Thessalonians 4:1–5

We are to see ourselves as a vessel which houses a precious soul: “That every one of you should know how to possess his vessel in sanctification and honor.” This vessel should be very precious to each of us who bear the name of Christ, for “the foundation of God standeth sure, having this seal, The Lord knoweth them who are his;” therefore, belonging to God our Father as a valued vessel: Let every one that nameth the name of Christ depart from iniquity” (1 Tim. 2:19). Thus the sanctification of his ‘vessels’ is part of our being disciples of Christ: “But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified and meet for the master’s use, and prepared unto every good work” (1 Tim. 2:20–21).

Paul understands sanctification as an active or decisive walk with Christ, exhorting the Christian as “how ye ought to walk and to please God, so ye would abound more and more”—“For this is the will of God, even your sanctification, that ye should abstain from fornication: that every one of you should know how to possess his vessel in sanctification and honor.” The saints are not to live “in the lust of concupiscence,” lusting for what is forbidden, “even as the Gentiles which know not God.” We are not to live as the world around us, whose darkness we once walked: “For a time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banqueting, and abominable idolatries” (1 Peter 4:3).

Let our actions reveal the love of Christ, vessels that honor our Savior; as Paul encourages the saints: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy acceptable unto God, which is your reasonable service” (Rom. 12:1).

Discussion: How are we to sanctify ourselves as vessels of God?

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Righteous Conduct—1 Thessalonians 4:6–8

Righteous conduct is revealed in the Ten Commandments of our Creator and God; being so summed up in these words of our Savior: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself” (Matt. 22:37–39). It is not hard to see how the wicked defraud one another, even ourselves. We live amongst evil knowing “that the Lord is the avenger of all such.” God is the Judge of the wicked. “He therefore that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit.” M. Henry wrote: “The contempt therefore of God’s law and gospel is the contempt of God himself.”

However, we live not by the will of man, but by the will of God who has given us the comfort and presence of the Spirit. “For God hath not called us unto uncleanness, but unto holiness.” Therefore, “whatsoever ye do in word and deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him” (Col. 3:17). The life of a Christian, which glorifies Chris, is that of one whose conduct reveals the love of God: “According as (the Lord’s) divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity” (2 Peter 1:3–7).

Discussion: In what ways does our conduct glorify our Savior?

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Brotherly Love—1 Thessalonians 4:9–12

Paul further teaches us about brotherly love: “But as touching brotherly love ye need not that I write unto you; for ye yourselves are taught of God to love one another.” It is God—Father, Son, and Holy Spirit—who teaches us, trains us, and encourages us, through his Word and presence, to love one another. In the words of Calvin, “that their hearts were framed for love; so that it appears that the Holy Spirit inwardly dictates efficaciously what is to be done, so that there is no need to give injunctions in writing.” The Christian is one in whose love toward the brethren is revealed the divine love of God in Christ Jesus. “Whoever does that which is good is taught of God to do it, and God must have the glory. All who are savingly taught of God are taught this lesson, to love one another. This is the livery of Christ’s family” (M. Henry).

The love of a Christian, taught to him by divine purpose, cannot be hid under a basket. It must and will be the light that shines in every nation. “And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more.” We ought not to be slothful in our study of God’s Word and the practice thereof. For the encouragement of God’s love in Christ must be seen by others, especially those in persecution. Our slothfulness in practicing true brotherly love does not glorify God, and surely does reveal our forgetfulness of those who are fighting the good fight of faith in this nation and others.

Our faith and works must increase more and more as we study in quietness of spirit, going about our own work, not intruding ourselves on others, that we “may walk honestly toward them that are without, and that ye may have lack of nothing.” Even in our daily walk we must represent the Gospel of Christ (not only in the preaching and hearing thereof), not being busybodies; “Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. But ye brethren, be not weary in well doing” (2 Thess. 3:12–13).

Discussion: In what ways and to what purposes do we practice brotherly love?

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

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June 6, 2010

Lesson: 1 Thessalonians 1:1–10

Key Verse: I Thessalonians 1:6

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Introduction

During his second missionary journey, Paul preached to the people of Thessalonica “that Christ must needs have suffered, and risen again from the dead” (Acts 17:3). Some came to believe in Christ and had fellowship with Paul and Silas. Timothy was also present in Thessalonica. The saints at Thessalonica were being tried in their faith. They needed that divine comfort and strength of the Holy Spirit in their time of persecution.

Paul writes on behalf of himself, Silvanus, and Timothy. Christian faith and support are always found in the fellowship of the saints, not in words of platitudes and prayers without the substantive love and strength of one another. Paul writes to those who belong to the fellowship, the gathering of people “which is in God the Father.” These people belong to the Father, “and to the Lord Jesus Christ.” They are a people to whom will be given grace and peace “from God our Father and the Lord Jesus Christ.” The Church at Thessalonica is reminded that they are “peculiar” or “God’s possession.” Thus Paul writes to Titus of the Christ “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous for good works” (Titus 2:14).

Paul, in giving thanks to God for the church of Thessalonica, reminds them that they received the word of God in affliction, “with joy of the Holy Spirit.” It was a joy which can only come by the Holy Spirit whose presence and strength guides our zeal for Christ and his Gospel in the midst of persecution. Matthew Henry wrote that “the Thessalonians embraced the word cheerfully, and followed the example of the suffering apostles joyfully, ‘with joy in the Holy Ghost’—such solid and spiritual and lasting joy as the Holy Ghost is the author of, who, when our afflictions abound, makes our consolations much more to abound.

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We Give Thanks—1 Thessalonians 1:1–5

Paul, Silvanus, and Timothy give “thanks to God always” for the saints at Thessalonica, intentionally mentioning them in their prayers. In other words, Paul, with love and concern for their welfare in Christ, supports the church in Thessalonica by expressing his love for them. He does this by giving thanks in prayer, remembering their work of faith, and in knowing to whom they belong. We ought to be able to express our love for one another, of having fellowship with another, in the same way. We need to remember those of the body of Christ in prayer with much thanksgiving. We need to purposefully bring to mind the work of faith in our brothers and sisters in Christ, especially those in persecution. We need to be able to bring to mind the labor or troubled hearts of those who love Christ and face trials and tribulation. We need the “patience of hope in our Lord Jesus Christ,” which we have with all the saints. We need to give thanks and pray for that endurance which comes with expectation of the presence and grace of God in the facing of tribulation. Then there is the remembrance that we live in faith and love before the very presence of God our Father. In Paul’s thoughts of the church, he finds joy in “Knowing, brethren beloved, your election of God.” We must be moved by the truth that our unity with one another rests in our adoption into the household of God through the one Savior, Christ Jesus our Lord.

The Christ-like character of the church in Thessalonica came about because of Paul’s preaching of Christ: “For our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; as ye know what manner of men we were among you for your sake.” Clothed with the authority and power of the Holy Spirit, Paul and his fellow servants in Christ preached the Gospel in word and in action. Paul’s commission is summed up in these words which he wrote to the church at Ephesus: “That we should be to the praise of his glory, who first trusted in Christ. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also, after that ye believed, ye were sealed with the Holy Spirit of promise, which is the earnest of our inheritance unto the redemption of the purchased possession, unto the praise of his glory” (Eph. 1:12–14). It is to the praise and glory of our Savior that, as we who trust in Christ rejoice with the angels in heaven over those who also have believed in him who has purchased their souls with his sacrifice, he too may live with us in the household of God our Father.

Discussion: What are the many things for which we must give thanks to God our Father?

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The Gospel Word—1 Thessalonians 1:6–10

Paul, because of his faithfulness in preaching the Gospel, which brought him to the saving grace of God in Christ Jesus, reminds the Christians at Thessalonica that they have become followers of him, and “of the Lord!” This fellowship has come about because they had “received the word in much affliction, with joy of the Holy Spirit.” The word ‘follower’ means one who is an imitator. Those of the church become like those who faithfully preach the Gospel, yes, but more so they become imitators of the Lord! We become imitators of Christ by having his Word and the Spirit of Truth in us. We become like-minded, growing in righteousness, in truth, and in justice. Our whole life reveals the glory of our Savior. The writer to the Hebrews expresses the same thought when he urges us not to be slothful, “but followers (imitators) of them whom through faith and patience inherit the promises” (6:12). Through affliction, such faith is sharpened that we truly become imitators of Christ our King. Thus, the Thessalonica Christians become examples “to all that believe in Macedonia and Achaia.” Not only do we have around us examples of faith in the throngs of persecution today, but these true imitators of Christ are to encourage us in our fight of faith. We are to show a pattern of conformity to the moral and ethical character of Christ our Savior. It is in his moral strength that we find strength to stand firm in righteousness. We are also to be “a dissuasive example,” giving a warning to ourselves and others of the danger involved in the teaching of evil around us. In other words, we are to be more and more like Christ and less and less like the deceivers who want our allegiance.

Paul continues to speak to the Thessalonica Christians that they have been practicing their faith: “For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak anything.” What a glorious thing it is to see, or have someone see, in us—Christians who are faithful in their witness for Christ to others; and whose moral character in Christ is revealed to those to whom we witness. “For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God.” Our witness should reveal the difference between those who believe and those who do not. Do we compromise to the extent that we act no differently than those around us? Does the Christian politician express his faith only when seated in the church pew? Do Christians need to be so patient that there is no longer any trace of moral righteousness and truth in the teaching of our children? There are many places where our faith is being tested in much affliction.

Paul reminds us that in this moral conflict where the Gospel must be preached, we “wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivered us from the wrath to come.” Our walk and witness in Christ are not executed in a vacuum, nor are they practiced in private. For we live by faith in the very presence of Christ, who is with us, and in the fellowship with one another. We also live by faith in the midst of affliction because we know that our Lord is alive, that he who is coming to be with us is the Christ who has delivered us from that wrath, that judgment to come. Our hope rests squarely upon our Savior. Calvin’s comments remind us of our hope in the midst of sure judgment upon wickedness: “For this is felt by none but those who, being reconciled to God by faith, have conscience already pacified; otherwise, his name is dreadful. Christ, it is true, delivered us by his death from the anger of God, but the import of that deliverance will become apparent on the last day. This statement, however, consists of two departments. The first is that the wrath of God and everlasting destruction are impending over the human race, inasmuch as all have sinned, and come short of the glory of God. (Rom. 3:23) The second is that there is no way of escape but through the grace of Christ; for it is not without good grounds that Paul assigns to him this office. It is, however, an inestimable gift, that the pious, whenever mention is made of judgment, know that Christ will come as a Redeemer to them.”

Discussion: How is the Word of God to be effectual in our lives?

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

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June 20, 2010

Lesson: 1 Thessalonians 3

Key Verse: 1 Thessalonians 3:7

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Introduction

Jesus answered the question, “which is the great commandment in the law?” saying, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets” (Matt. 22:36–40). After the giving of the Ten Commandments, our Lord spoke to his people, saying, “And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might” (Deut. 6:5). The word which God had spoken to his people was to be taught diligently to the children. And they were to be taught in the home.

The Law of God, in its negative commands (positive in “honor your father and mother”), and in its summary to love, shows us what a Christian is like, what the Church should reveal in its being the Body of Christ. The Law reveals the nature of those who have been redeemed by the blood of Christ. In other words, it reveals the nature of God in Christ Jesus, whereby we are enabled, sanctified to live as those who are made in the image of our Creator. This life in Christ is shown in Paul’s words to the Thessalonica saints: “And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all the saints” (3:12–13).

This life in Christ, which reveals our love toward God and one another, is nurtured by our faith in Christ. It is this faith which gives us strength and victory in persecution and affliction; as Paul encourages the saints, “Therefore brethren, we were comforted over you in all our affliction and distress by your faith” (3:7). Faith in Jesus Christ is defined as “a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel” (S.C. # 86). Faith in Christ is called a saving grace, for “God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved)” (Eph. 2:4–5). We read in Calvin’s Institutes that “faith is the principle work of the Holy Spirit. Consequently, the terms commonly employed to express his power and working are, in large measure, referred to it because by faith alone he leads us into the light of the gospel, as John teaches: to believers in Christ is given the privilege of becoming children of God, who are born not of flesh and blood, but of God [John 1:12–13].”

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To Comfort You—1 Thessalonians 3:1–3

Paul’s love for the saints at Thessalonica is shown in the sending of Timothy to minister to them. Paul would rather be without Timothy than not meet the needs of those of the church. Timothy is considered a brother and a minister of God. Elsewhere Timothy is called a son. Timothy has a special place in the heart and ministry of Paul. He desires that the saints receive Timothy as a fellow laborer in the gospel of Christ. The purpose of Timothy’s coming to the church is that he may comfort and confirm the saints in their faith. This is what Paul and Timothy have been appointed to do by God: to preach and teach the Gospel so that the people of God may not only know Christ as Savior, but that they may grow in the faith, so freely given them by the Spirit. Would that the churches today receive pastors for the same reason! Each minister of the Word is called to confirm the faith of God’s people, and to help and encourage their growth in the Scriptures of God.

We acknowledge, as children of God, that his written Word is infallible and inerrant, that God breathed-out his Word that we might know that Jesus is the Christ, and in him we have life. It is the written Word of God that each preacher must teach; acknowledging that it is the Holy Spirit alone who teaches us the truth, giving us understanding of the Word he has given us. The truth must be taught because it is the Word of God; the fully authoritative and faithful Word of God by which our souls are comforted. Our faith is assured by the Word. Our walk is straight when it is made right by the Word of God.

Discussion: How is the church comforted through the minister God has sent?

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Faith and Love—1 Thessalonians 3:4–10

Paul reminds the saints that when they were with them, they spoke of suffering tribulation. Paul’s suffering reminded him of their suffering. Therefore, for this suffering, he could no longer wait to know of how the church at Thessalonica was doing. So he sent Timothy to find out how their faith was holding out, “lest by some means the tempter have tempted you, and our labour be in vain.” The tempter is one who works to make another evil. The world around us is exceptional in this desire. For the wicked would have us do as they would do, to act as they would act, to believe as they would believe. Their savior is not ours. Their righteousness is not of the Son of God. Their deeds, though sounding good, are for their own delight. Self-esteem sounds good but does not deliver one from the darkness of sin. Pluralism and the preachers of a social gospel claim peace and unity at the expense of God’s truth as revealed in His Word. Beware of those who would deceive the little children of the Kingdom of God.

Paul rejoices in the news that Timothy had brought him, the good news of their faith and love. The Christian’s heart, as was Paul’s, rejoices when other Christians remember them, and desires to see them again. Why? Because of the love and truth they have received from the Word, they have taught. The faith of the saints had comforted Paul in his afflictions. They stood fast in the Lord; and this gave Paul a greater desire to live, to weather the storms of affliction. We encourage one another in the faith as we stand firm in Christ and his Word.

Paul gives thanks for those things which he and his companions can do for the saints. It was a joy to give oneself for the sake of the saints in the presence of God. This leads Paul to pray, night and day, that they might see those to whom they have ministered, face to face. And, in so doing, be able to give them through their ministry what is further lacking in their faith.

Discussion: Do you have the desire to be with one another, as Paul desired to be with the saints at Thessalonica?

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Paul’s Prayer—1 Thessalonians 3:11–13

Paul concludes this section of his letter with a prayer. Consider what Paul prays for, that the church may be blessed, and compare it to our prayers. He first prays that God the Father, and the Lord Jesus Christ, would direct his ways to them. Paul has a great desire to be with the children of God. Second, he prays that the Lord would make them “increase and abound in love, one toward another,” and others, even as Paul loved them. Third, he asks the Lord that he may establish their hearts, “unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.” We need to pray in like manner for one another. May the Lord bless our fellowship together that he may increase our love toward him and each other, and that we would be set apart in the righteousness of Christ before God our Father.

Discussion: What ought we to pray for? (Consider the words of the Lord’s Prayer.)

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

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June 13, 2010

Lesson: 1 Thessalonians 2:1–13

Key Verse: 1 Thessalonians 2:4

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Introduction

By the authority of Christ, the King and Head of the Church, our Lord has commissioned us to be discipled and to disciple the nations in the Word and Gospel: “All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world” (Matt. 28:18–20). Our Lord’s commission reveals that Christ alone is the power and substance of the Commission. The power or authority of the Commission is in Christ who is the sovereign ruler of all heaven and earth. King Jesus, in whom the fullness of the Godhead dwells, is the hope of the Gospel which is to be preached to every creature, teaching all nations to observe all things which are commanded by him.

The risen Lord, who had paid the ransom price of eternal death (punishment for the sins of His people), who had conquered physical death and its sting, stood before his disciples and commissioned them to go into the entire world with his gospel. He also promised that he would be with them always. Paul was also confronted with the risen Lord on the road to Damascus and commissioned to preach the gospel. It is therefore no wonder that Paul, and others, could claim boldness in their preaching, saying, “we were bold in our God to speak unto you the gospel of God with much contention” (1 Thess. 2:2); and in 2:4 Paul says they were entrusted with the Gospel, “even so we speak; not as pleasing men, but God.”

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Not in Vain—1 Thessalonians 2:1–2

In the first chapter of Thessalonica, we noted that Paul wrote of the church of Thessalonica “which is in God the Father, and in the Lord Jesus Christ.” He remembered their “work of faith, and labour of love;” for the gospel which, they preached, was accompanied with power in the Holy Spirit. They became followers of Paul, Silvanus, and Timothy, “and of the Lord, having received the word in much affliction.” They had received the word with much joy in the Holy Spirit, and became examples to all the believers “in Macedonia and Achaia.”

Therefore, Paul could say, “For yourselves, brethren, know our entrance in unto you, that it was not in vain.” Paul and his companions had faithfully preached and taught the gospel. They had not only shared the gospel, but they remained in Thessalonica to disciple the new born converts in the truth of the Word of God. Unless our witness to the good news of Jesus Christ is accompanied by the willingness to sit down with new Christians and teach them the glorious doctrines of grace as revealed in God’s written Word, then our entrance into their lives may be in vain.

The preaching of the gospel by Paul was sharpened through suffering. Paul testified, saying that they “were bold in our God to speak unto the gospel of God with much contention.” Gordon Clark wrote: “It must always be kept in mind that the proclamation of the Gospel is part of a spiritual struggle against the supernatural power of the Evil one, and victory comes only through the omnipotent grace of God …so we today must expound and explain the Scripture in all its fullness to all sorts of men; and we can then be assured that our Father in heaven will reveal His truth to some of them” (God’s Hammer).

Discussion: Why was Paul’s entrance into Thessalonica not in vain?

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Pleasing to God—1 Thessalonians 2:3–6

Not only did Paul faithfully speak the gospel of God as he struggled with evil men, but the exhortation of the gospel was “not of deceit, nor of uncleanness, nor in guile.” This implies that there are those who would influence others through words which would benefit their own self esteem and pockets. But the solid food of the word belongs to “those who by reason of use have their senses exercised to discern both good and evil” (Heb. 5:14). It was God who allowed his disciples to be trusted “with the gospel, even so we speak; not as pleasing to men, but God, which trieth our hearts.” As God was Paul’s witness, they sought not the glory of men but of God, “as apostles of Christ.”

Our witness to Christ and his gospel must first and foremost to be pleasing to God, glorifying him only. Much of the preaching today is given to please men, to tickle their ears, rather than the Word which pierces the heart for their salvation. There is also the question as to whether one truly believes that Scripture is efficacious in and of itself; because it is The Word of God, or that we need to add to the Word our own charisma or appeal to man’s self-interest.

Discussion: When we speak, who are we to please, and why?

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Our Own Souls—1 Thessalonians 2:7–9

Paul and his companions came with a gentle spirit to the church at Thessalonica, as a nurse who cherishes her children. Because of their love for them they were willing, not only to impart the Gospel, but to give of their own souls. Their preaching of the gospel came through a labor which brought about much weariness. They gave of themselves in their preaching of the gospel of God so that they would not be charged with any laxity in their desire for the salvation of their souls. They could not be charged with being lazy in their heart’s concern for each of them.

Discussion: How much do we love the people of God, willing to give all for the sake of their soul’s interest in Christ?

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Word of God—1 Thessalonians 2:10–13

Paul is not hesitant to bring before the people of God their preaching of the Gospel. Those with whom Paul and his companions labored are witnesses to Christ. Before God they learn to serve God, to conduct themselves, behaving themselves honorably among the believers. Paul came to the believers as a father comes to his children. His purpose in coming, in accord with the commission he received from the risen Lord, was that they “would walk worthy of God,” who had called them to his Kingdom, and his glory. This implies that the Great Commission not only includes the preaching of the Gospel to the saving of souls, but the teaching of the Word of God that men and nations may walk therein.

Paul gives thanks to God because the saints “received the word of God” which they heard through his servants. Paul claims, as did the prophets through whom God spoke, that He spoke the words of truth, “the word of God, which effectually” worked in those who believe. We are to walk worthy of God our Father, who has called us into his kingdom. Paul’s “commendation of the grace of God” is contained in the expression, “who hath called us into his kingdom.” For, as our salvation is founded upon God’s gracious adoption, every blessing that Christ has brought us is comprehended in this one term. It now remains that we answer God’s call, that is, that we shew ourselves to be such children to him as he is a Father to us. For he who lives otherwise than as becomes a child of God, deserves to be cut off from God’s household” (Calvin).

Discussion: What is our motivation to walk worthy of our Father in heaven?

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

May 2, 2010

Lesson: Colossians 1:1–14

Key Verse: Colossians 1:9

Introduction

It was during the time of Paul’s first imprisonment that he wrote to the church at Colossae. Paul desired to strengthen the Church by encouraging both their faith and walk in Christ. Paul encouraged the saints to be firm in both doctrine and in practice, to know the truth and to walk in that truth. The first two chapters of Colossians deal with the doctrine or teaching of Christ as “head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence” (Col. 1:18). “For in him dwelleth all the fullness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power” (Col. 2:9–10). Chapters three and four emphasize our character and walk in Christ: “Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. …Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering” (Col. 3:2–3, 12).

We Heard of Your Faith and Love—Colossians 1:1–8

Paul writes the saints, the elect, chosen and faithful in Christ. His benediction for the church is “Grace be unto you, and peace from God our Father and the Lord Jesus Christ.” It is by the grace of God, and the knowledge that we are at peace with God because of the precious sacrifice of Christ, and forgiveness of sins, that the church is able to hear the Word of God, to walk in his way.

Paul lifts up the saints at Colossae, saying that he and Timothy “give thanks to God and the Father of our Lord Jesus Christ, praying always for you.” A pastor always gives thanks to God our Father for the congregation. He does this by praying for them. When we pray for one another, we are giving thanks to God for one another. We can do nothing less for those for whom Christ died. That is why Paul calls them “faithful brethren.”

Paul’s prayer before his heavenly Father is motivated by what he has heard about those who are called by the name of Christ. A message of faith and love in the church at Colossae came to Paul through Epaphras, who declared their love in the Holy Spirit. In other words, the saints were a Spirit-led people. Our heart’s desire is to know Christ and love each other as Christ so loves us. Epaphras was a fellow servant of Paul, and a faithful minister of Christ on behalf of the church at Colossae. The character of the Christian shines in this twofold message which Paul received: Faith in Christ and Love for all the Saints!

The faith we have in Christ is a gift of God. By grace we are saved through faith. The love we have for the saints is the love of God in us. It is the result of the covenant relationship which God has established between himself and his people. In this relationship, we shall love the Lord our God with all our hearts and our neighbor as we would love ourselves. As the church at Colossae was enabled to demonstrate their faith and love, so can we. This faith and love is attached to “the hope which is laid up for you in heaven.”

By reminding them of their hope, which is laid up for them in heaven, Paul is giving to them that assurance of the promise of eternal life in Christ Jesus. Because we have such an assurance of our salvation—the forgiveness of sins and eternal fellowship with our Father in heaven—our faith and love are encouraged. This hope is not a groundless trust; it rests upon the “word of the truth of the gospel.” As with the Colossian saints, we too have this assurance of faith through the Word of the Gospel of Jesus Christ, which we have heard. We also rest upon the revelation of the truth of the Gospel as written in God’s Scriptures. Not only have we heard, but we, as with the saints of Colossae, have our faith confirmed with the fruit of the Gospel, “as it is among you since the day you heard and knew the grace of God in truth.” Calvin reminds us, that “no one has ever tasted of the gospel but the man that knew himself to be reconciled to God, and took hold of the salvation that is held forth in Christ.”

Discussion: In what ways do we express our faith and love in Christ?

We Pray for You—Colossians 1:9–12

As Paul has shown his joy for the saints at Colossae with thanksgiving, he reveals his attachment to them in his prayers. Love for the saints results in a special care for their welfare and walk in Christ. Since the first day of Paul’s learning of their faith and love, he brought them before the throne of their Father, as one would bring a treasure before a king. Paul did not cease to pray for them.

What petitions did Paul bring before the Father that would edify the saints of Christ Jesus? They are petitions which we bring before God for this church, and others of the Body of Christ. They are petitions which do not see Christians as having already obtained heaven, but are pilgrims, sojourners on this earth. Therefore, because of their faith and love of the Gospel of truth which they heard and believed, Paul prays:

1. That the saints would “be filled with the knowledge of His will in all wisdom and spiritual understanding.” The only rule of right knowledge and truth comes by revelation. Only through the work of the Holy Spirit can we receive the knowledge and wisdom that is in the will of God. Therefore, we must go to the Word of God. Only in the Spirit can we know and love God, for we are spirit, created after the image of God. Scripture teaches us that “The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law” (Deut. 29:29). Spiritual wisdom which comes from the knowledge of God’s will flows from heavenly glory which cannot be sought after by man, but only received as the Spirit teaches us. The wonder of the glory of God in revelation is expressed by Paul: “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out” (Rom. 11:33).
2. That the saints may “have a walk worthy of the Lord.” Not a life lived on our behalf, or according to our wills, but a walk worthy of the Christ who gave his life on the cross for the forgiveness of our sins. This worthy walk is characterized by the following: that it be fully pleasing to the Lord, fruitful in every good work, and, increasing “in the knowledge of God.” When we walk, or seek to live to Christ, we ask ourselves three questions:
   Is the Lord Jesus Christ pleased with what we am doing or thinking?
   Are our daily good works, in the home, church, or work, glorifying God or self?
   Have our activities of faith and love, etc., gained us some new knowledge of God?
3. That the saints be “strengthened with all might.” Strengthened with “dunamis”—dynamite, power, inherent, inborn power—which power of moral character is instilled in the Christian at the time of his new-birth. Paul prays for the strength and ability to live for Christ. We must pray for the power that rejuvenates our living for Christ each and every day. This power is not according to our strength, but to “his glorious power.” This word, power, is different from “dunamis”; it is “kratos”—which means, dominion, a force or strength, as manifested by God, as in 1 Peter 5:6: “Therefore humble yourselves under the mighty hand of God, that he may exalt you in due time, casting all your care upon him, for he cares for you.” Accordingly, we are to walk worthily of the Lord in “all patience and longsuffering with joy.”

Discussion: How should our prayers reveal our walk with Christ?

Christ is our Savior—Colossians 1:13–14

God our Father teaches us that “he has delivered us from the power of darkness and translated us into the kingdom of the Son of his love, in whom we have redemption through his blood, the forgiveness of sins.” Here is described the kingdom of darkness, the Savior who delivers us, and the means by which He delivers us.

God’s people are delivered from “the power of darkness.” It is the power or authority of darkness from which man must be delivered. When we think of our salvation, we must understand that our Savior has delivered us from that which had complete authority to do with us what it pleased to do. The prince of darkness is Satan, “under whose tyranny we are held captive, until we are set free by Christ’s hand… the whole world, with all its pretended wisdom and righteousness, is regarded as nothing but darkness in the sight of God, because, apart from the kingdom of Christ, there is no light” (John Calvin). Therefore, since the darkness of the kingdom of sin and transgression has such a hold on us, we must need an authority greater than ourselves to deliver us from this darkness.

This Authority is Christ who alone can deliver his people from sin and darkness. This word “delivered” means to draw with force and violence, to drag or pull. In other words, Christ, in his work of saving grace on the cross, received the fierceness of the wrath of God upon his own soul, having become sin for us, who knew not sin, thereby dragging us with a violent pull out of the darkness. It is recorded in 1 Peter 2:9 that we are to “proclaim the praises of him who called you out of darkness into his marvelous light.” Our Savior is also called, “the Son of his love,” the Son of the Father’s love. Here echoes the voice of the Father who honors the Son, saying, “This is my beloved Son, in whom I am well pleased” (Matt. 3:17), spoken at the time of his baptism. Peter records these same words, remembering the ‘Transfiguration’ experience, relating it to the Gospel message: “we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For he received from God the Father honor and glory when such a voice came to him from the Excellent Glory: “This is my beloved Son, in whom I am well pleased” (2 Peter 1:16–17).

Christ is the only Deliverer. His authority or power is greater than that of the kingdom of darkness. This deliverance is in Christ, “in whom we have redemption through his blood, the forgiveness of sins.” Christ has redeemed the sinners, those in captivity to sin, by the payment of a ransom price; “knowing that you were not redeemed with corruptible things… but with the precious blood of Christ, as a lamb without blemish and without spot” (1 Peter 1:18–19). Christ took upon himself the wrath of God for us, that we might know the forgiveness of our Father for our transgressions against him.

Discussion: What does it mean to have Christ as our Savior?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

May 9, 2010

Lesson: Colossians 2:1–10

Key Verse: Colossians 2:8

Introduction

Paul warns the church at Colossae of those false teachers who are nothing more than false shepherds who like to lead the sheep of the Good Shepherd astray, writing, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world and not after Christ” (Col. 2:8). There are always those—within the church and without—whose desire is to spoil, to lead away as booty, those within the body of Christ; to lead them to follow the teachings of the world. John Calvin paints us a picture of Paul’s warning: “Beware, says he, lest any one plunder you. He makes use of a very appropriate term, for he alludes to plunderers, who, when they cannot carry off the flock by violence, drive away some of the cattle fraudulently. Thus he makes Christ’s Church a sheep-fold, and the pure doctrine of the gospel the enclosures of the fold. He intimates, accordingly, that we who are the sheep of Christ repose in safety when we hold the unity of the faith, while, on the other hand, he likens the false apostles to plunderers that carry us away from the folds.” Let us through faith, therefore, keep our eyes upon Christ and his Word.

Be Established in the Faith—Colossians 2:1–7

Paul’s heart reaches out to the saints at Colossae, and to those at Laodicea, and for all those who have yet to meet him face to face: “For I would that ye know what great conflict I have for you.” This is a picture of a pastor’s heart. There is a constant conflict or anxiety, a fight within him as he desires the best for the sheep of the Great Shepherd. His desire is for the sheep to remain in the care of Christ and at the same time to be strong before the enemy who would turn them away from their Savior; “That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ.” The ‘mystery’—the glorious revelation from the Triune God; “To a full assurance, or a well-settled judgment, upon their proper evidence, of the great truths of the gospel, without doubting, or calling them in question, but embracing them with the highest satisfaction, as faithful sayings and worthy of all acceptation” (Matthew Henry).

One of the strengths of the Church is our fellowship one with another in Christ. Paul’s desire for the saints is for the comfort that is found in “being knit together in love.” This love for one another is an expression of Christ’s love for us. It is a love which is filled with joy, desiring the best for one another. We are to be like Christ. Paul encourages the saints: “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels (inward affection) and mercies, fulfill ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind” (Phil. 2:1–2). To be likeminded means that our faith is in Christ and his Word alone for our salvation and spiritual growth.

There are congregations which love to have their souls tickled with homespun stories, illustrations that don’t challenge the heart and words that keep the body sitting comfortable in the pew. This kind of preaching and hearing does harm to the soul redeemed by the precious blood of Christ. There is no real growth in faith, unless it is firmly established and nourished in the Word of God. Paul reminds the saints that they must be aware of those who would deceive the children of God with persuasive or enticing words. It is a horror for a pastor, who has counseled a member, but then finds him or her being led astray by appealing lies. However, Paul’s heart is rejoicing; seeing the steadfastness of their faith in Christ.

Therefore, let us continue in the Word of God, attending to these words of Paul: “As ye have therefore received Christ Jesus the Lord, so walk ye in him, rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving.” Paul “would not have them simply remain immovable, but would have them grow every day more and more. When he adds, with thanksgiving, he would have them always keep in mind from what sources faith itself proceeds, that they may not be puffed up with presumption, but may rather with fear repose themselves in the gift of God” (John Calvin).

Discussion: What does it mean to be established firmly in our faith in Christ?

God is our Teacher—Colossians 2:8–10

There will be those whose heart’s desire is to cheat us, to lead us astray by deceitful traditions. Are we to live according to the principles of this world? Is it true that character doesn’t count, that history can be rewritten to express the beliefs of the liars? The question we should ask ourselves is this: “Who shall be our teacher?” Scripture claims that the truth shall make us free. Truth is best known to us by way of revelation. It is God alone who knows what is true, and what is not true. Christ himself is known as the Truth. Therefore our first step to knowing the truth of our redemption in Christ, and how we should walk in righteousness, is to be taught by the Spirit through his Word.

We must take the warning of Paul seriously, to “Beware lest any man spoil you through philosophy and vain deceit.” Justin the Martyr confronted the philosophers of his day, of those who accused the Christians of being “atheists,” bringing in a new deity while they serve their gods who commit all kinds of crimes and evil. He answers, “Hence are we called atheists. And we confess that we are atheists, so far as gods of this sort are concerned, but not with respect to the most true God, the Father of righteousness and temperance and the other virtues, who is free from all impurity. But both Him, and the Son (who came forth from Him and taught us these things, and the host of the other good angels who follow and are made like to Him), and the prophetic Spirit, we worship and adore, knowing them in reason and truth, and declaring without grudging to every one who wishes to learn, as we have been taught.”

We are the atheists of this world, for we do not bow down to their gods. We come to Christ alone. And this is our testimony: that in him alone we know the “fullness of the Godhead.” The truth of the Triune God is the core of our proclamation of the Gospel, the revelation of God the Father, Son, and Holy Spirit. In God alone we are made “complete.” Christ alone is the “head of all principality and power.” The second Person in the Godhead is the King of kings who has absolute authority over all things, both in heaven and on earth, whether they are the office of the magistrate, or the traditions of man. He is far above all dominions, the Father having put “all things under his feet, and gave him to be head over all things in the church, which is his body, the fullness of him that filleth all in all” (Ephesians 1:21–23).

Discussion: How are we taught the truth that is of God alone?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

May 16, 2010

Lesson: Colossians 3:12–17

Key Verse: Colossians 3:12

Introduction

What is a Christian like? The Christian is one who is able to clothe himself with tender mercies, kindness, humility, meekness, and longsuffering (Col. 3:12). The Christian is one who, by virtue of his faith in Christ, has obtained by the Spirit a moral nature from which flows certain moral deeds. This is further illustrated in verse fourteen, which teaches us that the Christian is clothed in love: “And above all these things put on charity, which is the bond of perfectness.” A Christian, because of his new nature in Christ Jesus, is endowed with the ability to put on love. However, it is not the ubiquitous love of the world, but that special love which God alone is able to give. The Greek word is “agape,” or charity, meaning a benevolent love. This love is revealed in doing something which is needed by another. This love is revealed in God’s love toward us in sending his Son to be our Savior. What is a Christian like? He is able to show charity, an unselfish love toward others. J.C. Ryle wrote: “Charity is rightly called ‘The Queen of Christian graces.’—The charity of the Bible will show itself in a believer’s doings. …It will make him diligent in doing all that lies in his power to lessen the sorrow and increase the happiness of others. Like his Master, he will care more for ministering than for being ministered to, and will look for nothing in return.”

As the elect of God we are able to “put on!” The Christian is like a man who sees himself dressed in the rags of this world. He must take off those things of unrighteousness, bury them deep in the dung hills, and appropriate the righteous clothing of his Lord and Savior. Daniel heard the Lord’s promise of being clothed in righteousness, “Many shall be purified, and made white, and tried, but the wicked shall do wickedly; and none of the wicked shall understand; but the wise shall understand” (Dan. 12:10). This truth of being clothed in the righteousness of Christ is revealed in all its beauty to the prophet Zechariah (Zech. 3:1–10). Joshua the high priest is standing before the angel of the Lord. Satan stands at his right hand to resist him. The Lord speaks to Satan, saying, “O Satan, the Lord that hath chosen Jerusalem rebuke thee; is not this a brand plucked out of the fire?” Joshua is seen as clothed with filthy garments. The Lord again speaks, “Take away the filthy garments from him.” To Joshua he says, “Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” It is to this Joshua, the high priest, that the Lord promised the sending of “the BRANCH,” who is Christ Jesus the Son!

Put on Charity—Colossians 3:12, 14

The elect of God, those chosen to be his very own children, the Lord calls holy and beloved. Holy, because they have been set apart in His righteousness, they have been given a new nature with certain moral characteristics. They are called beloved, agapao in the Greek, because they have received the undeserved love of God in Christ Jesus. This unmerited love proceeds from the will of God to each of His chosen children.

Thus they are, because of their new nature, are able to put on “bowels of mercies, kindness, humbleness of mind, meekness, long suffering.” Bowels of mercy speak of that affection which proceeds from the innermost being of the Christian, flowing, as it was, from a fountain of kindness placed there by the Spirit of God. Kindness reveals the good-natured heart of the believer in their deeds, outward disposition, and speech. Gentleness speaks of this and of his inward character. “To this,” writes Calvin, “he adds humility, because no one will be kind and gentle but the man who, laying aside haughtiness, and high mindedness, brings himself down to the exercise of modesty, claiming nothing for himself.” Verse fourteen reads, “And above all these things, put on charity, which is the bond of perfection.” We have already defined charity as agape love, that love which comes from God and shows compassion and benevolence. The Christian’s new nature is summarily characterized by God’s love. Kindness, meekness, etc. is nurtured by that gift of love, of charity. Charity is the “bond of perfection,” or the bond of accomplishment. The word ‘perfection’ or ‘Teleiotes’ stresses the actual accomplishment of the end in view. In order to move onto the goal of our calling in Christ Jesus, to run the race, to win the victory, we must put on charity, unmerited love and benevolence.

Discussion: What does it mean to practice ‘charity’ in light of God’s love?

Forgive as You Have Been Forgiven—Colossians 3:13

An example of this kind of kindness, mercy, and charity in the life of the believer, Christians are seen as “Forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye.” Our continuing prayers to our Father in heaven must include these words, “Forgive us our debts, our trespasses, as we forgive those who sin, transgress the law of God, against us.” It is as if we are saying, ‘Lord, Thou hast forgiven me, paid the ransom price for my soul; therefore, let me have the same spirit within in me as you have; enable me, by Thy Spirit, to forgive those who have sinned against me.’

Calvin explains this forgiveness by having to look at that part of our new clothing, ‘long-suffering.’ He writes that by long-suffering “we embrace each other indulgently, and forgive also where any offense has been given. As, however, it is a thing that is hard and difficult, he confirms this doctrine by the example of Christ, and teaches, that the same thing is required from us, that as we, who have so frequently and so grievously offended, have nevertheless been received into favor, we should manifest the same kindness towards our neighbors, by forgiving whatever offenses they have committed against us.”

Discussion: What does it mean to practice ‘forgiveness’ as God has forgiven us?

Let the Peace of God Rule—Colossians 3:15

The end result of this righteous clothing that we put on, that which covers the inward soul, as well as the outward acts of the Christian, is ‘peace’—“And let the peace of God rule in your hearts, to which also ye are called in one body; and be ye thankful.” It is the peace of God which the Lord has established within and among us. It is in this unity of the Spirit of God, belonging as one body to Christ Jesus, the Head and King of His Church, that we live. This peace of God, obtained for us by the precious blood of Christ, is to rule in our hearts, to reign in our hearts, to vanquish all enemies within and without, to enable us to grow in grace, to die to sin, and to live to Christ alone!

Discussion: What does it mean to have ‘peace’ rule in our hearts?

Let the Word Dwell in You—Colossians 3:16–17

Paul concludes his encouragement to the Christian to be clothed in righteousness, saying, “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” Paul put it this way, when he wrote to the saints at Ephesus: “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph. 5:19). Our hearts should be a home where the truth of God lives; “that is, that it should have a settled abode, and that largely, that they may make it their aim to advance and increase more and more every day” (Calvin). God’s Bible songs of the Psalms abide in our hearts and advance from lips, teaching one another of the wonder of God’s grace and truth. By this we are to make melody in our hearts to our Lord. We are like students in a heavenly classroom showing to our Teacher that we love what he has taught us, thereby giving him the glory.

Paul continues, “And whatsoever ye do in word and deed, do all in the name of the Lord Jesus, giving to God and the Father by him.” Paul wrote to the saints at Rome: “I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world” (Rom. 1:8). By word and deed we serve and glorify our Lord. The faith of those Christians could not be spoken of unless they were being seen in the works of the Spirit through them. Faith without the outpouring of gracious works cannot be seen to be the true faith, which by grace alone we have been saved. By Christ, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name” (Heb. 13:15). The fruit of our lips in song and witness are also to be among our deeds.

Discussion: How are we to receive the Word of truth in our hearts and how shall we show that Word in faith and deeds?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

May 23, 2010

Lesson: Philemon 1-11

Key Verse: Philemon 7

Introduction

Paul and his companions have “a great joy and consolation” in the love expressed in their brother, Philemon. This love has refreshed the faith of the saints; “This was singular love, to feel so much joy on account of the benefit received by others” (Calvin).

Paul, in his first letter to Timothy, calls Philemon “a true son in the faith”; in the second letter, “a beloved son.” Paul has also referred to Timothy and himself as “bond-servants of Jesus Christ” (Phil. 1:1); and to Timothy as “our brother” (Col. 1:1, Philemon 1). Philemon is spoken of as “our beloved friend and fellow laborer.” and of Onesimus as “a beloved brother.” Apphia is called “beloved,” a Christian woman of the city of Colossae, most likely the wife of Philemon. It is written that she—along with Philemon, Onesimus, and Archippus—was stoned to death in the reign of Nero; Archippus, “a fellow soldier” in the army of Christ, a brother or son of Philemon. It is thought that Archippus held an office in the church. Paul admonishes Archippus to “Take heed to the ministry which you have received in the Lord, that you may fulfill it.”

At the close of Paul’s epistle to Philemon, Paul sends greetings from Epaphras, who is his “fellow prisoner in Christ Jesus.” Epaphras is mentioned in Paul’s letter to the Colossians a “dear fellow servant,” and a “faithful minister of Christ” on behalf of the church. Paul also conveys the greetings of Mark, whose mother’s name was Mary. Peter called Mark his son, for Mark was converted under Peter’s ministry. Aristarchus was a companion of Paul’s on his third missionary journey, serving faithfully as a member of the Thessalonica Church, a “fellow laborer” and Paul’s “fellow prisoner” (Col. 4:10), comforting, voluntarily, as he ministered with and to Paul in his Roman imprisonment. Luke is added to these “fellow laborers” with Paul. Luke is the evangelist who wrote the third Gospel, a man of culture and education, called by Paul “the beloved physician” (Col. 4:14).

Do you not catch the flavor of the Church of Jesus Christ? Those who labor, minister in the name of Christ, have a blessed fellowship as bond-servants of their Master, who find comfort in one another in prison, as well as in the fellowship in their homes. There is much loving friendship between the children of God. In the face of persecution and death, together they encourage one another in the name of their Savior, Christ Jesus.

Paul, Prisoner of Christ—Philemon 1–3

Paul’s letter is received by Philemon and the church that meets at his house, which includes his wife, Apphia, and their fellow soldier, Archippus. Though the burden of forgiveness falls upon the shoulder of Philemon, for this runaway slave and thief, Paul, revealing his meekness before such an important appointment, calls upon the whole body of believers to practice Christian forbearance; “with such ability, that he appears to speak about the interests of the whole Church rather than the private affairs of a single individual. In behalf of a man of the lowest condition, he demeans himself so modestly and humbly, that nowhere else is the meekness of his temper painted in a more lively manner” (John Calvin, Com.).

Paul carried the chains of being a prisoner of Christ. These chains, in the words of Calvin, “were the ornaments or badges of that embassy which he exercised for Christ.” Paul called upon Philemon as a “dearly beloved (friend) and fellow laborer,” seeking forgiveness for a runaway servant, Onesimus. The chains of Rome only emphasized the reality of Paul’s relationship with Christ Jesus, his Savior and Master. When one is bound to Christ, there lies his life and motives for the glory of his Lord, and health of the Body, the Church. Paul calls upon Philemon to practice the ministry of love and forgiveness on the same justification that he called the church at Ephesus to walk worthily: “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace.” (Eph. 4:1–3). As servants of Christ, we are prisoners of Christ; thus we obey his Word as well as trusting in him as our Savior.

To the church which meets at the house of Philemon, Paul gives this benediction: “Grace to you and peace from God our Father and the Lord Jesus Christ.” Here is a blessing, without which we would be unable to forgive one another. Grace reminds us of the unconditional love by which he sent his Son to be our Savior, and the blessings which we receive each and every day. Peace also tells us of this grace, whereby we are at peace with the God against whom we have sinned. For Christ shed his precious blood, breaking down that wall of separation. Therefore, walking the light of our Lord, we are enabled to be ministers of reconciliation, having our prayers answered, “Our Father, forgive us our sins, as we forgive those who have sinned against us.”

Discussion: What is Paul’s message to us as a prisoner of Christ?

Love and Faith—Philemon 4–7

You cannot expect a response to admonition and discipline unless you are in constant prayer, thanking God for one another, mentioning each one of our brothers and sisters your petitions. Paul testifies to the church, “I thank my God, making mention of thee always in my prayers.” However, his thanksgiving is not without substance; for it has been reported to him, “of your love and faith which you have toward the Lord Jesus and toward all the saints.” When our love and faith are firmly directed toward our Savior and Lord, Christ Jesus, then there flows from this a love and faith toward the saints, toward the people of God.

This love and faith toward Christ and his people are nurtured in action, in the sharing of their faith. When we share our faith with one another, this faith becomes effective in the life of the church. And what does it mean to communicate our faith? It is the “acknowledgment of every good thing which is in you in Christ Jesus.” It is through our good works, expressed in the presence of Christ and the gifts he gives us, that our faith is manifested. This wonderful gift of faith, by which we embrace our Savior, is greatly shown through our trials. Note these words of the apostle Peter: “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations; that the trial of your faith, being more precious than of gold that perisheth, though it is tried by fire, may be found unto praise, honour, and glory at the appearing of Jesus Christ; whom having not seen, ye love, in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory; receiving the end of your faith, even the salvation of your souls” (1 Peter 1:6–9).

Paul knows that when he seeks forgiveness for Onesimus, that Philemon has the heart made new by the Christ who has granted him forgiveness through his shed blood on the Cross of Calvary. He also knows that Philemon has demonstrated a Christian character which responds to the need of forgiveness and love. For Paul and Timothy have received a “great joy and consolation” in Philemon’s “love, because the hearts of the saints have been refreshed” by Philemon, whom Paul calls “brother.”

Profitable Son—Philemon 8–11

Paul has stated the reasons for having boldness, adding that by the very nature of being an apostle of Christ, he could command Philemon to forgive and receive Onesimus back: to do that which is fitting for a Christian. Paul appeals on the basis of “love’s sake.” He appeals to Philemon as “being such a one as Paul, the aged, and now also a prisoner of Jesus Christ.” Some people need to be appealed to by an authority which demands one to do right. However, Paul speaks to one who obeys, not because of the pressure of a law, but because the law of righteousness has been written upon his heart. Philemon is one whose heart has been made new by the Spirit of God, whose love proceeds from the love of God the Father through Christ.

Paul knows Onesimus as one who has been made new by the Spirit of God. Onesimus is Paul’s “begotten.” Onesimus was made a son to Paul through the faithful preaching of the Word of God. Paul was the instrument in the hand of the Lord to bring Onesimus into the family of the elect, the household of God. This change in Onesimus, who was rebellious and a thief, was performed by the Spirit of God. This change is seen in these words of Paul: Onesimus, who once was unprofitable to Philemon, is “now is profitable to thee and to me.” Onesimus would no longer be a slave under compulsion to obey, but a servant, both to Paul and Philemon, willing to serve to the glory of God.

What kind of Christian, what kind of child of God, should each of us be? Are we profitable to the kingdom of Christ? Are we being cleansed by the Word of God, as well as growing in knowledge and obedience, because we love the Father who first loved us? As God’s Word teaches us, “If a man therefore purge (cleanse) himself from these, he shall be a vessel unto honour, sanctified, and meet (useful) for the master’s use, and prepared unto every good work” (2 Tim. 2:21).

Discussion: What does it mean to be a profitable servant of God?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

May 30, 2010

Lesson: Jude 3–7, 17–25

Key Verse: Jude 21

Introduction

The writer introduces himself: “Jude, the servant of Jesus Christ, and brother of James.” James was one of Christ’s apostles. Jude writes to those who are “sanctified by God the Father, and preserved in Jesus Christ, and called.” The saints are safe “under the protection of Christ, whom the Father has given to be our guardian, so that none of those whom he has received under his care and shelter should perish” (John Calvin). Jude further introduces his epistle with a blessing: “Mercy unto you, and peace, and love, be multiplied.” The apostle Peter gives a similar blessing whereby the saints are to grow in the grace and knowledge of their Lord: “to them that have obtained the precious faith with us through the righteousness of God and our Savior Jesus Christ: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus Christ” (2 Peter 1:1–2).

Our Lord never gives us a command without giving us the power and motivation to carry out that command. Jude writes by the Spirit, “Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.” We are to eagerly remain in the love of God, actively holding fast onto that love with which we also love God and one another. The beloved apostle wrote: “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another” (1 John 4:10–11). The ability to keep ourselves in the love of God is revealed in the mercy of Christ Jesus, who keeps us in his hands forever and ever. Christ gives this promise to his sheep: “And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand” (John 10:27–28). The Lord has gathered his people from the enemy by his mercy: “O give thanks unto the Lord, for he is good: for his mercy endureth forever. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy” (Ps. 107:1–2). For “The Lord is gracious, and full of compassion; slow to anger, and of great mercy. The Lord is good to all: and his tender mercies are over all his works” (Ps. 145:8–9).

Contend for the Faith—Jude 3–7

The purpose of the epistle of Jude to the saints is to challenge them to fight the good fight of faith: “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.” The wicked seek our souls, desiring that we turn from the faith to follow their hollow lies. Paul urged Timothy, and so warns us today, “Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called and hast professed a good profession before many witnesses” (1 Tim. 6:12). This fight is between the temptations of this world with our fleshly desires and that of righteousness: “But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness” (6:11).

Jude knew the battle, that there are those who creep into our lives, “unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Jesus Christ.” Whether it is the teaching of evolution or the lust of flesh, all is sin which reveals that man actively and purposely denies the Sovereign God, our Creator and Redeemer. Calvin understands this denial of God that Jude “expresses more clearly what the evil was; for he says that they abused the grace of God, so as to lead themselves and others to take an impure and profane liberty in sinning. But the grace of God has appeared for a far different purpose, even that, denying ungodliness and worldly lusts, we may live soberly, righteously, and godly in this world. Let us, then, know that nothing is more pestilential than men of this kind, who from the grace of Christ take a cloak to indulge in lasciviousness.”

Jude reminds the people of God how it is God who delivers them from that evil darkness: “I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not” (verse 5). The Lord not only delivers us from the darkness of sin, but brings justice upon those who refuse to believe that they are under any obligation to their Creator, claiming that the Lord does not exist. This judgment is a great judgment: “And the angels which kept not their first estate, but left their habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day” (verse 6). Not only those heavenly servants who disobeyed their Creator, the earthly people would know his wrath: “Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire” (verse 7). It is to the enemy we must not compromise but grow and stand firm in the faith that produces righteous thoughts and acts.

Discussion: What does it mean to contend for the faith?

Build up your Faith—Jude 17–25

Jude sees the saints as the “beloved.” The saints are the beloved of the Lord and of those who are in the Lord’s service. The elders or under-shepherds of the Church should see the congregation as the sheep of the Great Shepherd, desiring the best for them, especially in feeding them from the Word of God. Jude reminds the saints that there will be wolves who would desire their souls: “But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.” We find these mockers today, who seek the destruction of the Church, while walking in their “ungodly lusts” (verses 17–18). For they are those “who separate themselves, sensual, having not the Spirit.” They are those within and without the Church who claim authority over those who do not serve them according to their word. They dislike righteousness and would rather dwell in darkness; for they are without the Spirit who gives life.

However, we who have been saved by grace through faith in Christ, who gave his life that we might have life, are enabled by the Spirit to build ourselves up: “building up yourselves on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.” To faith, we add love, praying in the power of the Holy Spirit, knowing that it is by the mercy of our Lord and Savior that we have eternal life. “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous for good works” (Titus 2:11–14). We look to God’s Scriptures to be taught to die to sin and live to Christ, knowing that both the building of faith and the practice of good works reveals the hope we have in Christ.

For those who have gone astray, we must have a heart of compassion that they may return to the fold of Christ: “And of some have compassion, making a difference; and others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.” We must not compromise with the sin that smells of rotten flesh, but show compassion that drives us to embrace others with the needed compassion of our Father in Christ. Our compassion is shown as we treat others “with all tenderness, restore them in the spirit of meekness, not be needlessly harsh and severe in our censures of them and their actions, nor proud and haughty in our conduct towards them; not implacable, nor averse to reconciliation with them, or admitting them to the friendship they formerly had with us, when they give evident or even strongly hopeful tokens of a sincere repentance: if God has forgiven them, why should not we? We infinitely more need his forgiveness than they do, or can do, ours, though perhaps neither they nor we are justly or sufficiently sensible of this” (Matthew Henry).

Jude closes with a benediction that glorifies our Lord who keeps us safely in his care, who presents us to the Father as his children with much joy: “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen.”

Discussion: Why is there much joy in building ourselves up in the faith?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

April 11, 2010

Lesson: I John 2:1–6

Key Verse: I John 2:5

Introduction

As Christians, our inclination to sin is fed by our fleshly desires when not abandoned at its early stage; as the beloved apostle teaches us: “If we confess our sins, (our Father) is faithful to forgive us our sins, and to cleanse us from all unrighteousness” (1:9). These are words of comfort to the believer. There were times when a pastor or elder had forgotten to comfort the sheep of the Good Shepherd’s pasture with words of condemnation without words of hope. The apostle John calls his readers “my little children”—indicating his love for God’s children “as being dear to him in the bonds of the gospel. Certainly the gospel most prevailed where and when such ministerial love most abounded” (M. Henry). For the Christian, the love of God the Father, the Gospel of Christ the Son, and the comfort of the Spirit, always embraces conviction of sin; as John reaches out with these words of grace: “these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (2:1).

John urges us to keep the Word of God that we may be able to know the love of God, and that “we are in him” (2:5). For “We are chosen, to be holy and blameless before him in love; we are redeemed, to be a peculiar people, zealous of good works; we are pardoned and justified, that we may be partakers of larger measures of the divine Spirit for sanctification; we are sanctified, that we may walk in ways of holiness and obedience: no act of divine love that here terminates upon us obtains its proper tendency, issue, and effect, without our holy attendance to God’s word” (M. Henry).

Our Advocate—I John 2:1–2

The wonderful relationship we have with our Father in heaven is that which Christ has established for us; “The Spirit itself beareth witness with our spirit, that we are the children of

God: and if children, then heirs; heirs of God, and joint heirs with Christ” (Rom. 8:16–17). That love which Christ has toward us is manifested in John’s love for the saints. John, the beloved Apostle, representing Christ, writes to the saints, calling them “My little children”—for we “have received the Spirit of adoption, whereby we cry, Abba, Father” (Rom. 8:15).

The children of God belong to their Father in heaven. Yet they sin, but not to death, for their sanctification is in the hands of their Advocate, Christ Jesus. Therefore, when John writes to the saints, “that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous;” John is directing the eyes of the children of God to see that their life is in the hand of their Savior. Christians are convicted of sin, not to condemn them but to keep them in the household of God, to assure them of the love of the Father who holds them in his hands and will never let them go. Conviction of sin leads us to confess that sin, and to know that our Father “is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (John 1:9). Not a day goes by that Christ Jesus our Advocate does not make intercession for us; “for he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.” For “neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12).

Christ is our Advocate, making “intercession, by appearing in our nature continually before the Father in heaven, in the merit of his obedience and sacrifice on earth, declaring his will to have it applied to all believers; answering all accusations against them, and procuring for them quiet of conscience, not withstanding daily failings, access with boldness to the throne of grace, and acceptance of their persons and services” (L.C. A. 55). Christ is “the propitiation for our sins”—“Who, being the brightness of his glory, the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down at the right hand of the Majesty on high” (Heb. 1:3). Therefore come without hesitation and assurance of God’s love, “boldly unto the throne of grace, that we may obtain mercy, and find grace in time of need” (Heb. 4:16).

Discussion: What does it mean to have Christ as our Advocate before the Father?

Commandment Keepers—I John 2:3–6

The Westminster Shorter Catechism (82) reminds us that “No mere man since the fall is able in this life perfectly to keep the commandments of God, but doth daily break them in thought, word, and deed.” Scripture teaches us: “For there is not a just man upon earth, that doeth good, and sinneth not” (Eccl. 7:20); and that “no man is justified by the law in the sight of God, it is evident; for the just shall live by faith” (Gal.3:11). If we are unable to keep the Law, then what does John mean when he writes, “And hereby we do know that we know him if we keep his commandments.” The Law, being unable to save us except to condemn us as sinners, our justification rests in Christ alone, in whom the Father pardons “all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone” (S.C. 33). John now speaks, not of justification, but of our sanctification that we know God experientially; being able to keep his commandments which are signs of our being in fellowship with our Father in heaven. Sanctification being “the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness” (S.C. 35).

John further identifies us with the commandments of God as quite necessary to our growing in the knowledge of God: “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected; hereby know we that we are in him. He that saith he abideth in him ought himself also so to walk even as he walked.” Understand, this does not mean that we can keep God’s commandments, grow in the study and practice of his Word, walk righteously as Christ so walked, upon our own power; it is by the indwelling of the Holy Spirit, whereby we learn to, and thus practice righteous thoughts and actions. John calls us to keep the Word of God that the love of God be perfected in us, “hereby know we that we are in him.” Calvin gives us this understanding that “Whosoever, then, desires that his life should be approved by God, must have all his doings directed to this end. If any one objects and says, that no one has ever been found who loved God thus perfectly; to this I reply, that it is sufficient, provided every one aspired to this perfection according to the measure of grace given unto him. In the meantime, the definition is that the perfect love of God is the complete keeping of his law. To make progress in this as in knowledge is what we ought to do.”

Discussion: What does it mean to be able to keep the Word of God?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.