Congregational BIble Experience Day #78: 1 John 1-5

Introduction

Congregational Bible Experience Day #78
Bible Reading: 1 John 1-5

So, 1 Peter - that you might SHOW the true grace of God; 2 Peter – that you might GROW in the true grace of God; and now 1 John, written – that you might KNOW the true grace of God.

How do you recognise what is an authentic Christian life? What are the marks of true Christian experience? Or, perhaps more personally and down to earth: how do I really know that - through faith in Jesus - I belong to God, that I really am converted, that I truly am possessed by God's eternal life? These are questions that genuinely and worry a lot of believers. Some even say that assurance of salvation is not possible because the risk of falling away from Jesus always remains. John disagrees.
While not wishing to encourage complacency or a lax attitude to Christian obedience - for real Christians cannot do that indefinitely - John wants his converted readers to enjoy a sense of peace that they belong to God because of their living and persistent faith in Christ. His letter is written, he tells them, that those "who believe in the name of the Son of God that you may know you have eternal life" (1 John 5:13). As you read this letter may you too be encouraged by such assurance. And if you haven't yet come to Christ, may you, in faith, respond to His offer of grace in the Gospel - today (John 20:31).

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John's Gospel was written, you may remember, that those reading it "may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (John 20:31).  John's first letter - same person, same style of writing, same themes emerging - was written to those "who believe in the name of the Son of God [in other words - who have taken that step of faith of believing commitment 'into' Jesus that he commends in his Gospel] that you may know you have eternal life" (1 John 5:13).  First John is about assurance: giving assurance to those who have trusted in Christ but who may not be sure that they really are converted, that they really are saved.  During the course of his letter, John holds up three 'tests of faith' against which struggling, genuine believers - or indeed, presumptive, nominal believers -  may test themselves as to the reality (or otherwise) of their trust in Jesus, and so of their salvation - which we will return to in a moment... 

This is very much a personal “letter”, even though the addressees remain unknown. Reading it, we sense John writes with genuine feeling, out of deep, loving pastoral concern to people he knows and cares for, and for whose spiritual welfare and encouragement he is deeply troubled. And the cause of his concern? was not surprisingly, false teachers with the false gospel. 

What was destabilising John's true Christian friends was a super/hyper- spirituality, that was being promoted by a group of breakaway “Christians” (which probably included a number of the church leaders) who claimed their new understanding of Gospel far superior to familiar (traditional) version. They were saying things like:  If you really want to know God, if you really want to get close to the spirit of Christ, then we’re “in the know” about how to go about getting closer to God. Don’t get too worked up about sin in your life because sin belongs to the lower levels of life, physical levels, the level of the flesh… True knowledge of God is achieved in the spiritual, non-material realm.    

Again, as in 2 Peter, these false believers sounded genuine and helpful, and they used familiar spiritual language. But just poke under the surface a little and - if you knew the true Gospel well enough - you could spot the differences and their 'fake good news' easily. They had, however, enough conviction, enthusiasm and persuasion to unsettle many. These Christians were experiencing pressure to conform and join the 'inner ring' of this spiritual elite. If they did not join, the temptation was in feeling threatened and spiritually inferior to everybody else, because rejected. Such an atmosphere breeds division and pride within the church fellowship and a failure to show inclusive love.

So John writes to help the believers recognise authentic Christian spirituality in themselves, and in others. He cites three tests to foster Christian assurance and that we truly know God and weaves these throughout his letter. First, the Doctrinal test or truth test, which focuses on Jesus (2:1-2,22-24; 4:2-3,10, 14-15; 5:1,5-6), and asks – what do you believe? Secondly, the Moral or obedience test, which focuses on obeying Jesus (1:7; 2:4,9-11; 3:7-10; 5:3), and asks – how do you live? And finally, the Social or love test, which focuses on our loving relationship with Jesus and among the fellowship (1:3,6; 2:6,10, 13; 3:1-2,11-17,23; 4:7,11,20-21), and asks – how do you love? These tests surface one after the other in each of John’s letters again and again.

Unlike the false teachers, John writes not so much to draw a line between two different groups within church and to write certain people off; but rather - more positively - to offer hope and reassurance to genuine but struggling Christians about the reality of their faith, and to show that their lives are demonstrating authentic Christian experience, despite what others are saying.  John will eventually argue (5:1-6) that all three tests hang together, because they are dependent on - and evidence of - God’s activity of ‘regeneration’ in believers' lives, as His Spirit brings new life into our hearts, bringing us all the way back round to John 20:31 and 1 John 5:13 - where we began.

Congregational Bible Experience Day #77: 2 Peter 1-3

Introduction
Congregational Bible Experience Day #77
Bible Reading: 2 Peter 1-3
If 1 Peter was written that we might SHOW the true grace of God to a hostile, unbelieving world, then 2 Peter was written that we might intentionally GROW in the true grace of God through being attentive to His Word, and so deepen our understanding of God and in our experience of knowing Him personally (2 Peter 1:10-12). Now, there is a critical and ever present danger to be aware of that "stimulates us to wholesome thinking" (3:1) in this respect: failure to grow in our faith and in the depth of our personal relationship with God (3:18) makes us vulnerable prey to attractive and seductive false teaching that entices us away from Gospel truth. And there is plenty of false teaching doing the rounds to make this a necessary insight to hold onto. The pursuit of Christian maturity, as Peter makes clear, is not a take-it-or-leave-it option for Christian discipleship; the pursuit of Christian maturity is Christian discipleship.

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Peter's second letter was written to bring assurance to Christian believers (possibly the same group to which his first letter was addressed) who were being troubled and deceived by false teachers (there we are again!).  These teachers were not teaching a version of 'grace + religious works = salvation' that the Apostle Paul had to frequently counter (although it's possible there was an element of that present). Instead, they were promoting a what we might call a 'secularised spirituality' (or a 'de-spiritualised Christianity').  In other words, they may have used same Christian vocabulary and spoke about 'grace', 'mercy', 'peace' and 'glory' and the rest; but what they meant by these words was a lot different from the true Gospel teaching. They robbed these words and ideas of the riches and depth of the Apostles' teaching. The false teachers that were a danger to Peter's readers denied the truthfulness of core Christian beliefs: they denied the authority of the Apostles and Old Testament writings; they denied the reality of the promised Second Coming of Christ in judgement, and so Christ’s authority over all things; they denied the temporality of present world, and they denied the possibility of a future eternity.

They were what we might call today 'theological liberals': scoffing at a conservative understanding of Biblical doctrine, and therefore were more tolerant of a relaxed, worldly attitude to sin and lifestyle issues, where ‘truth’ - in their minds - does not really matter. It's also a present problem in some circles today… 

Peter addresses his situation – by exhorting Christians to keep on growing in both their understanding and experience of God.  The real and present danger of spiritual instability from false teachers is to be countered by a deliberate commitment to ongoing spiritual maturity (see 3:18), growing in the grace and knowledge of God (see 3:18, possibly the key verse of the letter).  If we are not actively pursuing Christian maturity (remember Hebrews? James?) through continually engaging with God’s Word, then are more open to false teaching and so may be more easily spiritually side-tracked and derailed. See 1:5, 8-10.

More generally, Peter writes this letter "to stimulate you to wholesome thinking" (3:1). Specifically he writes, firstly, to challenge his readers (including ourselves) to continuous spiritual growth through a deepening understanding and experience of the grace of Christ (1:2-15), by reminding us of what God has done for us in the Gospel and how we should respond in light of that; secondly, to reaffirm the truthfulness and trustworthiness of the apostolic testimony and the prophetic Word of God (1:16-22), that the Bible can be trusted to help us truly understand God and the Gospel, our own hearts lives, the world around us and what will happen in the future; thirdly, to warn us of the dangers of false teachers and their life-destructive doctrines (2:1-22), because he does not mention their specific teaching, we can use this chapter to assess all that is taught in the name of the Bible and verify its claims to be true - or see if it is false; and finally, Peter writes to encourage watchfulness and steadfastness in light of Christ’s certain and impending return (3:1-18), when this present world will be dissolved to be renewed as part of God's new creation, and where all true believers will physically live in the presence of God for all eternity.

Congregational Bible Experience Day #76: 1 Peter 1-5

Introduction

Congregational Bible Experience Day #76
Bible Reading: 1 Peter 1-5

What's the normal Christian life? What might you expect as you live a Christ-centred, holy life in a sin-soaked, unbelieving world? And, how do you do that anyway? That's the underlying concern that Peter addresses in this letter.
He writes to reassure troubled Christians that the difficulties they are experiencing are not 'unusual', for they are in measure merely following the pathway through life that Jesus established: suffering now, glory to come. He writes to help the believers see the positives amid their pain: their salvation is secure (1:2-5, 19-25); their faith is strengthened (1:7); Jesus becomes more precious to them now (1:8-9); and the very difference of their lives (2:11-12; 4:1-4) invites curiosity about Jesus (3:14-16) and points to the life beyond the present (1:13; 4:5-7), where all our present sufferings will be understood in the light of unimaginable glory (5:1,4,10).

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Please note: because of the length of the daily readings for the next few days, we'll be keeping the accompanying notes deliberately brief. The New Testament is inspired and bear God's own imprint; these notes do not!!  Give your time and attention to the Bible, praying that God will speak to you personally and directly in what you read… 

Like a number of these letters at the end of the New Testament, Peter writes to encourage Christian believers experiencing a growing hostility and antagonism because of their faith in Christ from the surrounding pagan society. The key (or summary) verses of the whole letter are arguably 4v12-13: Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when His glory is revealed. In other words, the difficulties that arise for us as believers, keen to live faithfully for the glory of Christ and the spread of His gospel as we engage with our unbelieving neighbours and family and friends, are precisely what we might expect (v12). Why? Because the pattern of Jesus' life and death is to be stamped upon every individual Christian (v13). Just as Jesus experienced sufferings followed by glory (1:11), such is the pattern of life for every faithful believer: fiery suffering now (1:6-7), unimaginable glory to come.

Knowing this, Peter's purpose in writing to help his readers to stay faithful to the Lord - by living lives of holiness - in hard testing and tempting times. Under pressure to conform from their unconverted friends, they are not to revert back to the behaviour of their previous pagan lifestyle (4:1-6). Instead, conscious that Jesus has died for their sin to bring them into a relationship with God (3:18), their lives are to reflect their new and secured status as God's people (1:13-2:12) as they await the fulness of the salvation of glory that they have been promised (1:5,13; 5:1,4,6,10). Suffering for Jesus is not simply a matter of grinning and bearing it, but is itself pathway to true joy (1:7-9).

Knowing our salvation is secure, irrespective of our present circumstances, enables us to trust the Lord in those situations where we live under the authority of others, whether that is in society or in employment or in the home (2:13-3:7), for we are first and foremost 'the servants of God' (2:16). Earthly authorities, such as governments or slave masters (v17-18!), are only in place by God's permission to serve His purposes. When we lovingly cling to Jesus' sovereign lordship and His promises of eternal blessings to come by being humble and honourable citizens here and now, we demonstrate to others that we trust in the authority of God's higher Throne. And when that means that we must unjustly suffer because of our prior commitment to Christ (2:19-25), it displays to others the attitude of Jesus and testifies to our confidence in Him.

All this, says Peter (and so much more), "is the true grace of God" in which we are called and enabled to stand firm (5:12) for Christ's sake. Amen?   

Congregational Bible Experience Day #75: James 1-5

Congregational Bible Experience Day #75
Bible Reading: James 1-5

Introduction:  The Reformer Martin Luther called the book of James "a right strawy epistle… for (he said) it has nothing of the nature of the Gospel about it". Yes… but… while the word 'gospel' is absent, gospel themes are indeed present: James calls his readers "believers in our glorious Lord Jesus Christ" (2:1), alludes to 'justification by faith' (2:23-24), and in fact the whole letter explores the nature of "faith", especially in times of trials and tests (1:2-4). So, while the Gospel of the death and resurrection of Jesus may not be explored and expounded in this letter, it is assumed throughout the book as the foundation of everything else James writes about.
The letter is the 'Gospel-applied', that is, it concerns the difference that believing in Christ should make upon our Christian lives and communities in difficult times. The Christians to whom James wrote were, like other communities we have read about, experiencing hostility and antagonism from those outside the fellowship. And when heat comes from outside, like a pressure-cooker, pressure builds inside. The church fellowship was beginning to fracture as sins of the heart were exposed and unleashed. But James sees this as an opportunity to grow in faith, to mature, for the gospel to do its deep work of transformation in people's lives.

James revisits a theme we have met before: how to live faithfully to the Lord when experiencing  troubles and difficulties because of our faith. His readers are "facing trials of many kinds" (1:2) and so James writes to offer some Apostolic help and give direction to see them through these tests. But he also wants them to understand something about these trials; he wants them to see the bigger picture, to gain some perspective as to why their Christian lives are as they are and why God allows these painful times into our lives. He says, this is a God-given season in your life, a time to help you mature, to deepen and grow in your relationship (1:3-4). What you are experiencing he says, are 'growing pains'. 

The tongue is like a horse's bit (James 3:3)

These trials are an inevitable and vital part of growing in your faith, for he writes, "whenever you face trials…" not "if…".  God sends these seasons to us to expose our vulnerabilities lest we think we can make it through life without His all-sufficient grace (1:5-8).  For that reason - and we need to be sensitive here - we are to "consider it pure joy" whenever we face these times of difficulty and perplexity. The joy is not because pain is ultimately better for us; or that the pain is not real;  no, and a thousand times "No!" Rather, the 'joy' comes whenever we sense the presence and love and mercy and grace of our faithful God in our breaking hearts and broken lives in ways we could never otherwise experience (1:12). And that is a mark of a genuinely mature faith. That's the direction of travel; that's the reason for this particular journey. But for most of us, we're not there yet. And that's why James writes his letter.

The tongue is like a ship's rudder (James 3:4)

James wants us to respond to these 'trials of faith' properly, as God intends; not sinfully, as we naturally would. In the dark throes of trials, we instinctively respond with our emotions, including fear, anger, envy, self-pity, confusion - that we often keep buried and hidden. And if we let these attitudes sink their sinful roots into our hearts - says James - then our own spiritual centre of gravity may dangerously shift onto whatever, or against whoever, we think will ease our pain:  we hold onto our material possessions, our 'emotional blankets' to give some us sense of comfort and security (1:9; 5:1-6)... 

The tongue is like a forest fire (James 3:6)

We may become jealous of others and their 'pain-free' existence (3:13-18); we become indifferent to others' needs even though we know what we should be doing something to care and help (1:22; 2:14-18); we may become angry with God and blame Him and His lack of concern for our hardships rather than trusting in His loving wisdom and humbly trusting in His providential care (1:13-21; 4:7-10); we become wrapped up in our own woes and start lashing out at those around us (3:1-12); wrapped up in ourselves, we may become loveless towards those brothers and sisters we arrogantly look down on (2:1-11); we may become quarrelsome and aggressive towards others because we are not getting our way (4:1-3; 5:7-9); we may fool ourselves into thinking we are acting and responding to life well, even spiritually-minded, as God would want, when in fact we most definitely are not (1:22-27); we may become prayerless, or simply go through the motions of prayer with no living faith involved and no expectations of being heard or our prayers being answered (1:5-7; 5:13-18); we may become unforgiving (5:19-20), and forget our own failings (5:16); and in an attempt to make like easier, perhaps to lessen the tension with a hostile unbelieving world, we may even begin to drift from God and strike up unhealthy relationships with those who are no friends of God (4:4-6)…  

Or, we may trust in Jesus and His love.

As each new day brings its own new and unique challenges, 'trials of many kinds', tests and temptations that will potentially expose our sinful heart, let's not waste our opportunity to more deeply trust in Jesus and grow in our experience of His grace.

Congregational BIble Experience Day #74: Hebrews 11-13

Congregational Bible Experience Day#74
Bible Reading: Hebrews 11-13

Introduction: Faith. Living by faith. Living by faith in what God has said, in what He has promised. It's what our life, really, ought to be about. But it's possibly the hardest lesson we'll ever have to learn. In fact, for most of us, it will take a lifetime to learn it well, and even then we'll probably get it wrong. For as we journey through life, with all its ups and downs, joys and sorrows, twists and turns, heart melts and heart breaks, God is teaching us about faith, about what it means to trust Him. That's what Hebrews 11 is about.
Now Hebrews 11 has its own peculiar spin on faith. You will remember that for the Apostle Paul, faith was almost always looking back to Calvary to behold (in faith) Christ dying and rising for us. We see the evidence of His love, we sense the pain and the price He paid - and we trust Him because of that. But Hebrews 11 calls us to trust God in a different way. It asks: do we trust God for the future when all we have to go on is… His character itself? That's all. What he says about Himself, what He promises His people. Can we trust Him on that basis alone? Do we trust God solely because He is God? When life doesn't make sense, do we trust Him? When there is no evidence of His love and care, do we trust Him? When we can point to nothing but pain and mystery and darkness, and even death - as many of those in Hebrews 11 experienced - do we trust our God still?
Well, do we?


[Note: what a time to be reading of the need of a persistent and persevering commitment to Christ in the face of adverse circumstances…]

The writer of Hebrews is preaching to his readers - with a true pastor's heart - to remain faithful to Jesus when it is costly (literally, 10:34) and difficult to do so. They had been through hard times before (10:32-35) and had stayed loyal to Christ throughout. But now, time and fear seem to have eroded that previous commitment. Then, they had been bold for Jesus Christ; now they seem timid. Then, they had stood their ground; now, they appear to be in retreat. Then, they had regarded their material resources as expendable; now they are reluctant to risk the loss of property and even life for faithfulness to the Gospel. Which is why he appeals to them "not to throw away their confidence [literally - 'boldness']; for it will be greatly rewarded" (v35) - by God. They need to endure, to persevere, to carry on… (v36). They need to be reminded that they are to "live by faith" (v38, quoting Habakkuk 2:3-4), for that is how we please God. True believers believe, and carry on believing, and do not stop believing, whatever. Others, do not and will be destroyed (v39).  There's no other option. That's tough medicine to swallow. What follows (Hebrews 11:1 - 12:3) is the bitter-sweet sugar to help the medicine go down.

Not only had some walked away from the Christian community (10:25), but some of the 'remainers' seemingly had lost confidence in God's promises (v35a). In response, the writer stresses the utter reliability of God to His Word and His faithfulness to His people (v35b). It is this truth that he wants his readers to grasp and hold onto. Hebrews 11 shows that "faith" is not a vague, sentimental attitude aimed in the direction of God, that believes anything can and will happen to make life easier. Faith is not religious optimism, as most people this it is. Rather, it is steadfast faithfulness to God and His word of promise. This is committed faith. Such 'faith' celebrates in the present the reality of God's promised blessings in the future and the certain reality of events announced now but as yet unseen (v1). When, in this chapter, you read the oft-repeated 'By faith…', this is be read and understood as, 'By faith (trusting) in God and in what He had said…'.

This kind of faith is somewhat different (not contradictory) to the Apostle Paul's perspective on faith. For Paul, 'faith' is very often our personal (subjective) and present response to what God has done in the past. We look back to Jesus' death at Calvary and trust that what happened there was for me. But in Hebrews 11, faith looks forwards for it is focussed on the future. Faith here is more objective because it rests in the present upon the promises of what says He will do before it happens. This faith does not rely on what God has done, so much as it relies upon the very character and trustworthiness of God Himself: do I trust God to come through on what He has said He will do but as yet has not done? It's what the Bible calls 'hope', and Hebrews 11 is full of this faith-fuelled hope.

 What the writer reminds his readers and God commends in the many examples of faith that are cited (v11,39), is that faith stabilises us in the difficult present because of what God assures for us in the certain future. Faith is an unwavering trust in the reliability of God and His promises. Committing ourselves to the steadfast God enables us to live steadfast lives, hard though our circumstances may be. That's what the "witnesses" proved (12:1). They are not spectators in an arena merely watching us run our race of faith; they are the forerunners who have already run the race and are encouraging us on by their own example. Similarly, we keep our eyes on Jesus - perhaps not so much the finishing line - as the 'ultimate pacesetter of faith' who endured the cross trusting in the future joy-filled fulfilment of God's promises to Him. (v2-3).

However, the race of faith we run is not a short sprint, but a lifelong marathon. It is, in fact, a pilgrimage towards the heavenly city of God (11:10,14,16; 13:14). It's a tough trek, with lots of difficulties ('disciplinary sufferings') along the way (12:4-13); but this is to remind us that what we learn and how we grow in the journey is necessary preparation for reaching our destination. For now, in God's purposes, our journey is more important than our destination. To reach the end, full of persevering faith, requires establishing priorities (v14-29) - such as living peaceably (v14), holiness (v14), cultivating grace (v15), moral purity (v16) - that will help us stay on the path and not be distracted. And of course, this is not a solo pilgrimage; we make our pilgrim way towards our goal in community with others (13:1-21), a community that is often stressed and experiences tension because of external pressure from outside the church fellowship and internal pride and selfishness arising from within. So, what will keep us going? The unchanging character of Jesus (13:8) and the assurance of the sufficiency of Christ's sacrificial death for us and the grace of His sustaining and empowering work within us (v20-21).  Because of Christ, and through trusting in Christ, we will get there. Eventually. So, hang in there, and don't go back.

Congregational Bible Experience Day #73: Hebrews 8-10

Congregational Bible Experience Day #73
Bible Reading: Hebrews 8-10

Introduction:  Having trudged our way through the thick undergrowth of the Hebrews 4-7, we emerge onto the mountaintop of these three profound chapters to see the amazing glory of Gospel truth. In essence the writer is saying that in the Old Testament we come to see and understand the basics: we learn of God and His holiness, we learn of the depth and pervasiveness of our sin, we see the pattern endlessly repeated that sin is dealt with by substitutionary sacrifice, and that thereafter, we are to live to fulfil the obligations of God's covenant (the Ten Commandments). However, now Hebrews is telling us that all the Old Testament rituals and regulations were but 'shadows' (Heb 8:5) of the reality that lay ahead in the future, namely, of Jesus and His accomplishments in the Gospel: Jesus is the true High Priest, He is the real sacrifice, His death actually atoned for all the sins of all of His people - fully, finally, forever - thereby enabling God's law to be written upon our hearts and lived out in our lives. Its all about Jesus.

Having compared and contrasted the eternal priestly role of Jesus with the somewhat enigmatic character of Melchizedek (chapter 7), the inspired author of Hebrews picks up a matter of utmost spiritual significance that the image of priesthood of Melchizedek does not at all address: namely, that of sacrifice and atonement for sin (7:26-28).  In the Bible, Melchizedek has no association with sacrifice. And so, to explore this most important aspect of Jesus' ministry (Romans 3:24-25; Ephesians 1:7; Colossians 1:19-22), Hebrews reminds his converted Jewish readers of the familiar actions of the Levitical High Priest on the Day of Atonement (Leviticus 16). On that very solemn occasion, the high point of the Jewish year, the high priest entered the Most Holy Place of the Tabernacle and stood in the very presence of God to make atonement for the sins of the people (having sacrificed a goatafter having first made sacrifice (a bull) for his own sinfulness. In other words, even the High Priest was implicated in the sinfulness of the people of God.

But not so Jesus, the true High Priest (7:27). He did not need to offer a sacrifice for His own sin, because He was "holy, blameless, pure" (v26). And for that reason He was perfectly qualified to offer *the* definitive sacrifice for sin on behalf of His people. And the sacrifice He presented to God to atone for the sins of His people was not a bull or goat, but Himself! (v28)

All that by way of introduction…

The Old Testament ways of relating to God, the Tabernacle (the 'earthly sanctuary'), the priests, the sacrifices… (collectively known as 'the Old Covenant') are but shadows of Jesus presenting Himself as the perfect Priest and true Sacrifice before the presence of God in the heavenly sanctuary (8:1-5).

For all its religious 'pomp and circumstance', the old system failed to do 2 things: first of all, as we've seen, the sacrifice of animals did not actually deal with (that is - atone for, or remove) people's sin; the true sacrifice by the real substitute was necessary.

Secondly, the imposition and enforcement of the Law upon the people as a means of continuing in relationship with God, summarised by the Ten Commandments, did not actually turn people's hearts towards Him with loving, worshipful obedience. As Jeremiah prophesied, a new Covenant - a new and improved way of relating to God  - was required, promised (Heb 8: 6-13, quoting Jeremiah 31:31-34), and in Jesus has become a reality, replacing the old ways (v13). The guaranteed blessings of the new covenant that God had foretold through the prophet are now, by His grace, presently experienced and enjoyed by all Christian believers. What the old covenant could never achieve but the new Covenant - the Gospel - does, are: (1) pardon - our sins are fully forgiven and finally forgotten (v12); fellowship - we can each have personal, intimate knowledge with God and unlimited access to Him (v11); (3) consecration - we are given assurance that we belong to God and that He is ours (v10); obedience - by His own Spirit, God transforms the directions and desires of our heart to please Him by causing us to delight in His Law. 

 As the author of Hebrews walks us through Moses' Tabernacle (9:1-10), pointing out the furniture, its arrangement and its purpose at that time, his point is to re-emphasise the provisional and inadequate nature of the old system to atone for sin and secure lasting fellowship with God, both of which have been accomplished by Jesus' sacrifice for us (v11-27). The reason that Jesus achieved what the Old Testament sacrifices could never accomplish is due to the infinitely superior and blameless character of that sacrifice (v14). The "blood of Christ" is a vivid synonym for the sacrificial significance of  Jesus' death.

The author continues to explore and expound the significance of Christ's priestly role in 10:1-18, directing our attention to the themes of priesthood, sacrifice and covenant. He finishes by stating that when the sins of God's people have been decisively put away - as they have by Jesus' death - then any further sin offering is not necessary.

All this, you may remember, is to encourage wavering Jewish Christians not to turn their back on Jesus and the Gospel and return to the old Jewish ways of Temple sacrifices, Levitical priests, and so on… In Hebrews 10:19-39 he begins to apply this careful and detailed presentation of Jesus as *the* perfect priest and sacrifice to the lives of his readers.  The familiar v19-25 is both the turning point and climax of his sermon.  The appropriate response to all that Jesus has done in His role as priestly sacrifice is to "draw near to God" (v22). He views all of Christian life as 'worship', a continual coming close to the living God. Since our relationship to God has been restored, Christ making it possible to draw near to God in love, awe and worship - then that is what we must do, encouraging one another towards faith, hope and love. But this cannot happen if we are not there (v25)!

The stern warnings that follow (v26-31) - and here we must stop!! - are explained by the author's reference to the disloyalty of those members who had deserted the community. To worship God and to mutually build each other up in Christian maturity as we gather to 'fellowship' are the expected responses and responsibilities of those who have enjoyed the blessings of the new covenant, the gospel. The writer raises the importance and significance of 'church attendance' by linking it to what Jesus has done for us:  to 'give up meeting together' (v25) - which I presume is what he is referring to in verse 26 as "deliberately keep on sinning" - is to display a contemptuous disregard to Jesus, His sacrifice and all that it won for us (v29), and exposes such thoughtless "Christians" to severe judgement (v27, 30-31).  The awesome consequences of failing to gather with fellow brothers and sisters in Christ before the living God in true worship flowing from the heart - were never so clearly spelled out. 

Congregational Bible Experience Day #72: Hebrews 4-7

Congregational Bible Experience Day #72
Bible Reading: Hebrews 4-7

Introduction: In a densely packed few chapters, the author of Hebrews treats with utmost seriousness facets of the Christian life that many of us give only a nodding acknowledgment. His expectation is that apathetic and disinterested Christians will be awakened out of their sleepy, inward-looking self-preoccupation and outward to Jesus, in whom, alone, eternal hope is to be found. The alternative is to lazily drift along, presuming on God's graciousness to carry us all the way to heaven. That is not at all how the Christian life works; that is a false presumption with - as we shall see - perilous consequences

This passage is possibly the most challenging that we have read together so far. It's difficult to follow the author's logic as he pastors these apathetic believers towards a deeper commitment to Christ; his imagery and allusions are unfamiliar to those outside a Jewish heritage; his sermon applications from Old Testament stories (for example, 3:16-19; 7:1-10) are, well - to modern ears - not that obvious; and his warning about the dangers of falling away from Christ (6:4-8) is probably the most stark in all of the New Testament. This is all heady - and stretching - stuff!  Let's attempt to lightly tip-toe our way through it…

Chapter 4 begins with our author continuing to remind his readers of the momentous and far-reaching consequences that arose when the Children of Israel refused to enter the Promised Land through fear, unbelief and hardness of heart (see Numbers 13-14 for the story, Psalm 95: 7b-11 for an inspired commentary, and Hebrews 3:12-19 and 4:6-7 for his warning and appeal). What is 'hardness of heart'?  Its character - summarised in Numbers 14:10-11 - is revealed as treating the Lord with contempt; refusing to trust His promises; and choosing to listen to human voices of despair rather than to God's own words (see Psalm 1: 1-2).  The author of Hebrews is desperate that the readers of "today" - that is, "today" - now, here and now! (Hebrews 3:15-16; 4:7)  - do not share their forebears' rebellious hardheartedness and so fail to enter the ultimate "Sabbath rest" of eternal salvation (4:1-2, 11) by disregarding or ignoring what God has said and promised.  The concern is the original readers - and potentially all who read this book - may become 'hard of hearing'  because of a hardness of heart (5:11).

This is a 'clear and ever present danger'; which is why the author describes God's Word - the Bible - as living and active, sharp, cutting, powerful, having the ability to read our hearts (4:11-13), revealing and exposing to our own awareness our own unbelief and drift towards hardness of heart. Potentially, if we give no heed to God's Word, we are no better than the unbelieving Israelites. God speaks to us through His Word folks!  We must listen and obey. But why? Why must we listen and obey? Why should God be trusted? The next section addresses this question.

The answer (4:14-16 - as an introduction to 5:1-10) is not just that God knows we are weak and need His help, but that Jesus, as a great High Priest - now fully human as well as fully God - in His compassion for us feels our weaknesses, for He suffers whenever His people are being tested and tempted. Jesus was exposed to the full range of human testing and so He empathetically "knows" our weakness when tempted to sin and our helplessness when being tested to remain faithful. But He remained faithful to God throughout His lifetime of earthly suffering, and so is able to help those in need  (5:7-9).  In addition (7:1-28), this priestly identification with us, standing as the perfect intercessor between the Holy God and sinful man, in whom we must depend, is modelled - not so much upon Aaron and the Levitical priesthood - but upon the somewhat obscure character of Melchizedek (5:10; Genesis 14:17-20).  Like Melchizedek , Jesus has been personally appointed to this position by God (7:1), rather than being a priest simply through family descent (v16); like Melchizedek, Jesus is both a priest and a King (v2-3) ; and like Melchizedek, Jesus will be a priest for ever, and unlike the Levites - not just for life (v16b-17, 23-25). (One of) Jesus' roles in future glory will be to eternally intercede  for His people.

The author's primary application and relevance of all this - in case you were wondering - is his appeal for his readers to make every effort to progress towards Christlike maturity (5:11 - 6:20), for they haven't made much headway thus far.  They should have been 'teachers' by this point, but they still need to be spiritually bottle-fed (5:12).  As in the physical realm, the quality and quantity of food consumed by growing children largely determines their health and vitality, so the measure of our spiritual maturity is determined by our intake of spiritual food, namely, God's Word, and by practical obedience and training in righteousness (5:13-14). 

Those who are not exhibiting the spiritual maturity expected of them, says Hebrews, should not be the target of an evangelistic drive 'to get them really converted this time' (6:1-3)!  Rather, those in whom the life of Christ is present must be encouraged to take more spiritual exercise, in obedience and acts of active faith, and have a greater intake of the spiritual nourishment of God's Word to strengthen and sustain them. Those who do not comply or show any true interest to grow in Christ, the inevitable outcome will be to drop away from Christ entirely (6:4-8). In such instances we ask: did they lose a real faith in Christ - and so their salvation? Or, were they ever truly Christian and can they come back into the fold? In other words, can we lose our salvation, and can we start again?  The answer Hebrews gives is "no", to both questions.

When we deliberately walk away from Jesus, resisting and rejecting God's Spirit, there is no way back. All they may expect, is judgement. My own personal understanding of this passage is - that such "believers" just mentioned were not at all truly converted or regenerated by God's Spirit, for true faith - that arises in a true and living relationship with God - will always persevere in obedience, if ever so imperfectly, sustained by God's gracious and sovereign care. The warning of spiritual danger and its consequences are real and cannot be ignored; but such is God's loving care that what He has begun He will ensure is completed and that the fatal desertion of Christ and the Gospel will not happen. Our responsibility is to keep going in obedience and in pursuit of maturity - as evidence of the reality of our living faith and our eternal relationship with God. Christian maturity is not an option nor is it just for a few; rather it is the evidence of a real and living faith.  No life, no growth; no growth, no life.

Congregational Bible Experience Day#71: Hebrews 1-3

Congregational Bible Experience Day #71
Bible Reading: Hebrews 1-3

Introduction: Writing at the end of the 19th Century, missionary-Pastor Andrew Murray wrote:
"It is as if nothing could be written more exactly suited to the state of the whole Church of Christ in the present day. The great complaint of all who have the care of souls is the lack of wholeheartedness, of steadfastness, of perseverance and progress in the Christian life. Many, of whom one cannot but hope that they are true Christians, come to a standstill and do not advance beyond the rudiments of Christian life and practice. Many more do not even remain stationary, but turn back to a life of worldliness, of formality, of indifference. And the question is continually being asked: what is lacking in our religion that, in so many cases, it gives no power to stand, to advance, to press onto perfection? And what is the teaching that is needed to give that health and vigour to the Christian life that, through all adverse circumstances, it may be able to hold firm from beginning to end? The teaching of this epistle is the divine answer to these questions."
Welcome to Hebrews.

There's a lot about 'Hebrews' that remains unknown.  What is it - is it a letter, or possibly a sermon? It clearly lacks the style of the other letters in the New Testament, which is why it may be an example of a 1st Century sermon (13:22). Who wrote it? Tradition says Paul, but the language and approach seem very different to Paul's other writings; the author is therefore unknown. Where was it written, and with which particular group of Jewish Christians in mind? No idea, no real clues.  But when we ask, what's it about? Then we are on firmer ground. The recipients of this document were showing unhealthy signs of a failure to grow as Christian disciples.

The Hebrews had certainly begun well in their response to Christ and the Gospel (see 10:32-34), but all too quickly they had cooled down in their love for Jesus and were becoming sluggish or dulled (5:21) in their relationship with God.  They were ignoring and disregarding God's Word in their lives. They were clearly immature (5:11-14), capable of feeding only on the milk (of God's Word) and not solid spiritual food - at any level. As a result, the strength of their faith was weakening, they were becoming weary and faint-hearted; some were indicating their desire to turn back from Christ which, according to our anonymous writer/preacher, will expose them to God's terrifying judgement.

It's also strongly probable that, as converted Jewish people (hence the book's title), many of them were becoming deeply disappointed and disillusioned with Christianity. The promised messianic Kingdom of blessing and joy and victory over the enemies of God people which Christ had promised and which they were expecting had not materialised as they understood it to happen. Most of their fellow Jews had decisively rejected Jesus as the promised Messiah, so maybe it was they themselves who had made the mistake. Furthermore, to profess Jesus as Lord was to invite antagonism and opposition from the surrounding Roman culture, whereas the Jews were largely left alone. The incentives to abandon their Christian faith and return to Judaism were clearly there and certainly attractive to some. In contemplating walking away from Jesus, they were on the brink of possible spiritual disaster. So how does our unknown preacher seek to bring these faltering disciples back from the edge?

In a complicated argument throughout the book (so don't be overly concerned if you can't follow his train of thought) he begins by reminding his readers that, down the generations, God has spoken to His people through His written Word (1:1), but now - fully, perfectly and finally - God has revealed Himself to us in and by His Son, Jesus (v2), the greatest of all the prophets - so we must listen to Him. Ezekiel had portrayed the glory of God (Ezek 1:28) but Jesus Himself reflected it (1:3); Isaiah had expounded the holiness, righteousness and mercy of God (Isaiah 1:4,18; 6:1-8), but Jesus displayed it (1:3); Jeremiah had described the power of God (Jer 1:18-19), but Jesus demonstrated it (1:3). Jesus surpassed these giant, Old Testament prophetic voices, so we cannot - must not - ignore Him, for He is God's ultimate prophetic voice.  Do we listen to Jesus' words as we should?

In addition, Jesus is God's Son (1:2), God's appointed heir (v2), God's creative agent (v2), God's personified glory (v3), God's perfect image (v3), God's sustaining sovereign (v3) and God's unique sacrifice (v3). Our writing preacher is trying to recapture his readers' hearts and minds with a renewed and expanded vision of who Jesus is, that they might once again bow before Him in adoring worship and praise. This is the primary theme in the early part of this book. They have stopped listening to Jesus and taking Him as seriously as they should because He has shrunk in their estimation: their Jesus is too small. As one writer says, 'The opening sentences of this letter are designed to bring them and us to our knees; only then can we hope to stand on our feet.' Is the Jesus we think of - our great, big God?

His (complex and difficult) argument continues:  in many ways, Jesus is far more superior to the angels (1:4-14),  therefore (2:1-4) we must hold onto His Gospel. Outside of this Gospel, we have no hope of salvation because there is no other hope. His superiority over the angels is seen in who He is and in what He came to do (2:5-13), for He is the "author ('pioneer') of our salvation" (v10): fully becoming human and experiencing humanity's pains (v6-9); rescuing us from shame to bring us to glory by His death (v10); securing our future eternity with God as our Father (v11-13) by overcoming and so freeing us from our enemies of sin (v17), death (v15) and the devil (v14). No angel could ever accomplish this.

 Jesus is also greater than the revered Law giver, Moses (3:1-6):  Moses was faithful as a 'servant' in God's house (v5), but Jesus is faithful as a 'Son' over God's House (v6). The preacher says: Reader, Jesus was faithful to God; will you be faithful to Him?  And underlines the importance of this by reminding everyone of the tragic hardness of heart of the Children of Israel in not listening to and heeding God's Word in unbelief (v7-19). This was that generation's downfall. Because of their unbelief, they died in the wilderness and so were barred from entering God's land of promise. The application? Let us not be similarly guilty of disregarding God's Word and repeat their mistake.

Congregational Bible Experience Day #70: Titus - Philemon

Congregational Bible Experience Day #70
Bible Reading: Titus - Philemon

Introduction: God's intention for the Gospel in your life, is not that it merely rescues you from coming judgement (which it does), but that it also changes you - not by bringing you under a new set of rules to obey, but by transforming your heart so that you first begin to think and feel about life and one another as Jesus does, so that in time we come to live and act and respond like Him as well.
In these two short letters, Paul is pressing the recipients to let the Gospel have its transforming impact in their lives by allowing it to go deep into their hearts. Paul writes to Titus to insist that those who profess to be believers should live as those who have been washed and cleansed by Christ's death (Titus 3:3-8). Paul writes to Philemon to encourage him to lovingly forgive the unforgivable, even as Christ has mercifully forgiven him (Philemon 4,16).
May Gospel roots sink deep into our hearts that we may bear abundant Gospel fruit in our lives.

Reading through Paul's letter to Titus suggests that the younger man didn't have his sorrows to seek as he tries to motivate these Cretan believers to move forward in their walk with God.  It seems that beyond an initial commitment to Christ, they haven't really got very far. There is little in this church that is noteworthy of Paul's praise and thanksgiving to God. The behaviour that Paul does mention as requiring Titus's intervention and correction seems more like what we would associate with that of unbelievers rather than that of Christians: potential elders must not be over-bearing, hot-headed, drunk, violent or in it for themselves (1:7); older men need to be told to be temperate, self-controlled, living lives of respect (2:2); older women are to be reverent, not slanderers, staying away from the wine… (v3); the younger women in church have to be shown what it is to love their husbands and families… (v4-5); younger men too need to have it spelled out and modelled before them what it is to be good… (v6-7); converted slaves should not disrespect or steal (!) from their masters, but aim to please (v9-10) .

It's easy to point the finger at these Cretan Christians and accuse them of churlish godlessness. 2 responses come to mind: first, such behaviour is probably the normality among first generation believers - even today - who are converted from within cultures that have had little previous exposure to Biblical moral standards. We need to be praying for missionary pastors in situations where historically there has been no historical influence of the Christian ethic. In those circumstances, Gospel-motivated changes in people's behaviour and lifestyles need to start further back along the moral path. Second, and perhaps more pertinently relevant, to look down upon other sinners as being less worthy than ourselves is to miss the point entirely. Paul's finger-pointing at the Cretans is in the context of having his own other 3 fingers point back at himself (3:3).  Paul's strongly moral and legalistic background only thinly veils a morally corrupt heart in need of transformation, which law-keeping - as we have seen already elsewhere - cannot achieve. Those of us privileged with a Christian heritage, are no better than anyone else; we are still wholly saved by God's undeserved mercy and grace (v4-7), "by the washing of regeneration and the renewal of the Holy Spirit". That is, all of grace. 

Paul's brief letter to Philemon is often paired with his letter to the Colossians, as Philemon was a wealthy Christian from Colossae in whose house the church gathered. At its heart, the letter is about the power of the Gospel to change people's lives, in ways that are unexpected and which cause us to reassess whether we are living and loving in line with the same Gospel.

Philemon comes across as a mature believer, his life having been radically changed by the Gospel (v4-7). Onesimus, Philemon's slave, had run away, only to be converted under Paul's personal and direct influence. How now should Philemon view Onesimus?  As a criminal fugitive justly to expect retribution and punishment? Or as a new brother in Christ whose salvation was being demonstrated in the sincerity of his care for Paul (v11,13)?  Paul's letter is a tender request that Philemon should now receive his slave back, no longer as a runaway felon, but instead consider him as a "beloved brother" in Christ who will now serve the Lord alongside him (v16). But the significance of Paul's request is not that he demands Philemon's compliance, but that he has appealed to Philemon's heart in love (v9-10) that he might respond with love (v16-17). For both slave-owner and have been transformed by grace; they were once both slaves to sin, and are now - like Paul - held as prisoners by God's grace, and each are learning what it means to become less self-centred and more lovingly other-centred, for the sake of Christ. Like Titus's Cretans, Philemon and Onesimus are being transformed - not by lawful compulsion - but from the inside out, by the Gospel which saves us even as it changes our attitudes towards one another (see 2 Corinthians 5:14-18)

Congregational Bible Experience Day #69: 2 Timothy 1-4

1 Timothy is primarily devoted to opposing false teachers and organising and equipping the church towards stability. Paul's second letter to Timothy however, is more concerned with Timothy's own spiritual well-being and perseverance, which may well have taken a severe knock through his engagement with those in the church fellowship who had opposed and unsettled him. As a church leader, Timothy has clearly been through a very difficult and testing time; in fact, matters are still unresolved, and Paul will give some counsel as to how to proceed. However, reading between the lines, it would seem that Paul's primary theme in this letter is to stimulate Timothy towards faithful, God-dependent endurance which Paul highlights at the beginning (1:6-14) and end (4:9-22) - and indeed all through the letter. It is easy to sense that Timothy has possibly had 'enough' and is in danger of just walking away from the role and responsibilities Paul had entrusted to him (see 2 Corinthians 11:28 for a sense of burden church ministry brings).  

So Paul writes to encourage his beleaguered young friend, first, to remind him that Gospel ministry isn't easy, it is tough - at many levels - (2:3-7; 3:12-14), so difficult in fact that we can only hope to accomplish anything worthwhile for the Lord in the grace of His own strength which He has freely given (1:7-8; 2:1); second, he reminds him also of what is at stake - namely, the truthfulness of the Gospel message for the generations to follow (1:13-14; 2:2), for if Timothy should falter to whom will Paul pass the Gospel torch of salvation since most of the others have left or abandoned Paul? (4:10-16); and third, he also gently chides Timothy for having forgotten to whom he ultimately accountable - the Lord of glory himself (4:1-2, 8) - and for the eternal rewards God has laid up for those to make it to the end.  In addition, Paul brings this call to endure to life by drawing Timothy's attention to real-life examples that Timothy would have known of two who failed to endure and one who did (1:15-18), Jesus's own suffering in death in which believers are called to share (2:8-9; 2 Corinthians 4:16-18; Colossians 1:24), and finally Paul's own example of enduring right to the every end (4:9-22).

Timothy's job in Ephesus, however, is not yet finished. There's more work to be done among the people. However, if in discouragement Timothy throws in the towel, or if in (understandable) anger or frustration he throws 'a wobbly' (2:24), then much of the good spiritual work he has done may be undone. We have looked at Paul's frequent encouragements to endure, but what does he have to say about Timothy's manner and priorities in ministry?

Those who are spiritually agitated or discouraged in ministry, are often in greater danger of more easily giving into temptation when it is presented. Timothy needs to be careful that he doesn't let Satan gain a foothold in the church by a sinful slip-up or by cutting ministry corners in fulfilling his responsibilities (2:26). So, in contrast to the false teachers, God's approved workman (2:15) - in fact any believer, for we all have our own unique and necessary roles within the life of the local church - must, in life and ministry, be oriented towards God and His gracious approval; be committed to the defence and spread of the Gospel (v15b); he and she must pursue genuine godliness (v22), and have a sincere compassion for people (v23-26) in contrast to the self-promotion and self-centredness of others (v23). And as for the difficulties in church ministry that Timothy encountered, these are to be expected as normative until Christ returns (3:1-9).

In all he does, Timothy's ministry among the people ought to Bible-centred (2:15; 3:10-17; 4:1-3).  His teaching must not be hard or harsh; he must not treat his 'opponents' with contempt or disdain, or use the Bible against them in a belligerent manner (see 2:25-26), but he must teach and instruct with gentleness. For, says Paul, "God may grant them repentance leading to a knowledge of the truth" (2:25, ESV; "…in the hope that God will grant them repentance" NIV).  What a wonderful hope to keep you going in the face of difficulties and discouragement! "That people's lives, Timothy, even those whose purpose is to be rid of you and your ministry, will - by God's grace - be converted and transformed, rescued from Satan's snare (v26), and all to the glory of God. You know Timothy", says Paul, "with God, it just might happen. So keep on keeping on, keep on preaching and teaching God's Word, and, you never know, God may well use you, as His instrument, to bless and be a blessing you in all you do."

Congregational Bible Experience Day #68: 1 Timothy 4-6

Paul has just written triumphantly of the glory and mystery of Christ at the heart of the Christian faith (3:16).Practically speaking, that means that Jesus - who He is and what he has done - is the source and centre of our personal godliness and relationship with God. Now Paul has to equip and encourage Timothy to face up to those who are teaching that godliness and a maturing progress in the faith is achieved by rigorous and austere self-discipline (4:3). This, says Paul, is from the devil (v1) for it turns the Gospel on its head (v2):   our standing with God is not based or maintained upon our attempts at self-sacrifice, but wholly and solely upon the sacrifice of Jesus. 

Such tendencies towards disciplined asceticism in the name of robust spirituality was not restricted to the time of Paul and Timothy; rather it is, he says, a constant danger for believers in what Paul calls the 'later times' (see also 2 Timothy 3:1, where he refers to the 'last days').  These 'later times' and 'last days' do not refer to the times immediately before the victorious return of Christ; rather, they span the whole period between Christ's first appearing at Bethlehem and his Second Coming. In other words, we will always have "hypocritical liars" and "deceiving spirits" (1-2) in our midst who will attempt to draw us away from Jesus by imposing harsh, unacceptable, legalistic disciplines on the spiritually unwary.  All we need is Jesus.

And yet, some disciplined Jesus-focussed activity is necessary (v9) and commanded (v11) if we are to enjoy the blessings of knowing and being known by Christ, now and in the life to come (v7-8). As the athlete must discipline himself to pursue his or her goals, so we must regularly (daily) avail of - indeed, strive to avail (v10) - the means of grace God has kindly given us to build us up in the faith, namely, prayer, Bible reading, worship and fellowship, service and evangelism.  Make these basic disciplines part of our daily and weekly training schedules for spiritual growth and our relationship with the Lord will mature and deepen (v12).  Let these slip and our ministry effectiveness and usefulness among the church fellowship and beyond will be weakened (v10, 15-16).

Church 'fellowship' is, of course, more than a cup of tea after a morning service.  It is a real, tangible, relevant and effective "to-ing" and "fro-ing" of loving acts of mercy and kindness throughout the church family, so that everyone's needs - practical and emotional, deep and personal, relational and spiritual - are met and no-one, especially the vulnerable (5:1-16), is neglected. Again, some of Paul's instructions may seem harshly blunt and insensitive to our modern, Western, social-service dependant ears. But in Timothy's world, in pagan Ephesus, with a complex and defined social structure that still persists in many places in the world today, such instructions as a display of the church's loving commitment to those in need of practical care and thoughtful understanding , would have shone out brightly throughout the city as a living testimony to God's grace to everyone through the Gospel.  And, at a time when the normal social care is stretched to its limit, as now, it's the sort of caring thoughtfulness that ought to characterise the churches in these difficult days.

Elders, particularly, ought to keep a Christ-centred discipline in all they do (5:17-25); and Christian slaves should not abuse their newly found 'liberty in Christ' and become insubordinate to their earthly masters (6:1-2). Such behaviour slanders both God and the Gospel. As does all false teaching that diverges from Christ and the Gospel (v3-5). Gospel-motivated godliness helps put 'money' into proper perspective, for grace and greed cannot co-exist (v6-10). Those 'believers' who pursue wealth for its own sake open themselves up to all sorts of spiritual dangers: "going down that path, some lose their footing in the faith completely and live to regret it bitterly ever after" (v10: 'The Message').

Personally, Timothy's responsibility as both believer and leader, is to persevere in the pursuit of godliness (v11), for this is why God, in His mercy, has saved us (v12).  To "fight the good fight of faith" is itself what it is to live by faith.  To keep our hearts and eyes upon Jesus, and to live in light of His beauty and glory, is the pursuit of godliness; it is the true fight for glory.