Acts 13:26-41, Issues with Decay

This world is subject to rot, spoil and decay because it is a “fallen” world.  This eating away of life is part of human existence also.  We should also understand that our souls are subject to this corruption.  What do we mean?  Let’s take one of the NT terms that speaks of this, beginning with the verb diaphtheirō.

·       Lk. 12:33: We should lay up treasure in heaven where moths do not destroy.  Matthew (6:19-20) uses a term that means to vanish away, disappear.  What a moth does has that effect.  Matthew term highlights the end result while Luke’s speaks of the process.  Bottom line is, what do I treasure in life?  Is it something eternal or something subject to corruption?

·       2 Cor. 4:16: Our outer man is decaying while the inner man is being renewed.  Keep this in mind for later.

·       1 Tim. 6:5: In the Body of Christ people who cause controversy or disputes and constant friction are men of depraved minds who are, thus, destitute of the truth.  Interesting.  Minds that have decayed.  This is why church leaders must “hold fast the faithful word (Titus 1:9).

·       Rev. 8:9: 1/3 of the ships are destroyed.  They disintegrate but this term indicates a process.

·       Rev. 11:18ab: The time will come to destroy those who destroy the earth.

Now consider the noun, used several times but all in the same book and context.

·       Acts 2:27,31; 13:34-37: Peter in Acts 2 and Paul in Acts 13 quote and build on Psalm 16:8-11 in tying the resurrection of Christ to OT prophecy.  The Psalmist said that God would not allow His Holy One to see corruption or decay.  Paul had noted that in this life our outer man is decaying but the inner man was being renewed day by day.  Now we see that the resurrection of Christ has overcome the decay of the fallen race. 

Let us also look at the root verb, phtheirō which means to corrupt or destroy.

·       1 Cor. 3:17: if anyone defiles the temple of God (the Body of Christ) God will destroy him.  That is NKJV, two English words but the same Greek term.

·       1 Cor. 15:33: Evil company corrupts good habits.

·       2 Cor. 7:2: Paul affirms he had wronged/corrupted/cheated no one.

·       2 Cor. 11:3: As the serpent deceived Eve by his craftiness, Paul was concerned their minds may be corrupted from the simplicity that is in Christ.

·       Eph. 4:22: We need to put off the old man which grows corrupt according to the deceitful lusts.

·       Jude 1:10: False teachers are corrupted by their evil speaking (cf. 1 Tim. 6:5.)

·       Rev. 19:2: The great harlot who corrupted earth with her fornication is judged.

May I encourage review.  What causes corruption?  What is subject to corruption and what is not subject to corruption?  What is the role of Christ in all this?

2 Peter 1:16-21, God’s Loved Ones

Let’s consider “agapètos,” the word translated “beloved.”

·       Matt. 3:17: The first thing about God’s loved ones is that His Son is His Beloved (cf. also 12:18; 17:5; Mk. 1:11; 9:7; 12:6; Lk. 3:22; 9:35; 20:13; 2 Pt. 1:17).  There were, of course, 3X the Father spoke from heaven of His Beloved Son.

·       Acts 15:25: Many times believers are referred to as “beloved” (in this case Paul and Barnabas were “beloved” by the church at large).  (Cf. also Rom. 16:9,12; 1 Cor. 4:14; 10:14; 15:58; 2 Cor. 7:1; 12:19; Eph. 6:21; Phil. 2:12; 4:1; Col. 4:7,9,14; Phlm. 1:1,16; Hb. 6:9; Jas. 1:16,19; 2:5; 1 Pt. 2:11; 2 Pt. 3:1,8,14,17; 1 Jn. 3:2,21; 4:1,7,11; 3 Jn. 1:2,5,11; Jude 1:3,17,20).  Don’t just glide over these.  To call someone “beloved” recognizes that they are not only loved by us but by our Father as well.  Remember: “we love because He first loved us” (1 Jn. 4:19).

·       Rom. 1:7: Paul called “saints” (i.e. believers, set apart by God) as “beloved.”

·       Rom. 11:28: The Jews are “loved” on account of the patriarchs.

·       Rom. 12:19: Paul encourages the Roman Christians as “friends” (i.e. beloved) to not take revenge on their enemies.

·       Rom. 16:8: Paul sometimes spoke by name of those he “loved” in the Lord (Ampliatus here; see also Timothy, 1 Cor. 4:17; calling Timothy beloved was an encouragement to the Corinthians to also love Timothy, sent in Paul’s place. He also called Timothy “beloved” in the personal letter written towards the end of his life, 2 Tim. 1:2: “my dear/beloved son.”  Those relationships among fellow-Christian is so strengthening.  In Col. 1:7 he spoke of Epaphras as a “dear” or “beloved” fellow servant.)

·       Eph. 5:1: Imitate God as dearly beloved children.  Highlighted because it says our likeness to Christ comes out of a recognition of God’s love for us!

·       Phil. 4:1: Paul spoke affectionately of the Philippian believers as those I “love” in the Lord and long for, my joy and crown.  Look at all the things (longing, joy, honor) that express a relationship with people who are loved.

·       1 Th. 2:8: Paul delighted to share his life with the Thessalonians he “loved.”

·       1 Tim. 6:2: If you have a boss (master) who is a fellow-believer you should strive even more in your service for him because he is “beloved.”  When we have come to Christ we see people differently, and that is the case here!

·       2 Pt. 3:15: Peter called Paul his “dear brother,” even after Paul reproved him.

From Vine’s word studies: 1) Love can only be known from actions it prompts.  2) Love had it’s perfect expression among men in Christ.  3) Christian love has God as it’s primary object, and expresses itself first of all in implicit obedience to his commands.  Conc: Christian love is not an impulse from the feelings, it does not always run with natural inclinations, nor does it spend itself only on those for whom some affinity is discovered.

2 Peter 1:5-11, Righteous “Increase”

It is our plan to return for awhile to studies and devotional thoughts on some Bible words.  We want to start with “pleonazō.”  In our previous word studies we included “pleonektès” which is the word for one who is greedy or covetous.  This latter word combines the Greek “pleiōn” (greater) with “exō” (to have).  The greedy person wants to have more stuff.  This term and it’s related terms are always sin.  In 2 Peter 2:3,14 it is characteristic of false teachers.  Our word today is the verb form of the adjective “pleiōn.”  In other words, it means “to increase” or “become abundant.”  It is not a sin, and is, as we will see, opposed to sin. Consider:

·       2 Cor. 4:15(13-15): God, who raised Christ, will also raise us up.  This is all part of God’s grace to believers so that in the end greater thanksgiving will abound to the glory of God.  Increased afflictions provide opportunity for God to raise us up so that He is more and more glorified.

·       2 Cor. 8:15: In terms of worldly matters, the sharing of material things with those in need resulted in the one who gives not having increase while the one receiving had no lack.  This describes the opposite of covetousness.  In Christ we learn a contentment so that we can give our “increase” away to those in need.

·       Phil. 4:17: Paul wanted the Philippian church to have an increase in their spiritual account in heaven (Mt. 6:19-21).  This would happen as they generously gave to the Lord’s work through Paul.

·       1 Thess. 3:12: Paul prays their love will increase and overflow for each other.

·       2 Thess. 1:3: Later, Paul gives thanks that their faith is growing and their love is increasing.  Answered prayer!

·       2 Peter 1:8: Finally, Peter describes the 8 ascending qualities of the holy life, and says that these qualities should be increasing so that they will bear fruit.

As you see, this term concerns “having more” (in a sense) of what demonstrates the glory of God and the life of Christ.  With that foundation, here are two other passages with this term.  The first sets up the question asked in the second.

·       Rom. 5:20ab: The law was given so that sin might increase.  Yes, sin becomes much more obvious when the law is in place.  But where sin increased grace “super-increased” (having an abundance beyond imagination; used here and in 2 Cor. 7:4 of Paul’s super-abundant joy in affliction as he sees God’s work in the Corinthians).

·       Rom. 6:1: Thus the question, shall we sin so grace will increase.  No!  That is silly.   It is not up to us to push the limits of grace.  We just need to know that whatever the situation, God’s grace is abundantly sufficient for us. AMEN!

Rom. 8:5-11, 12:1-2; 2 Jn. 1-4, The Things of the Spirit

The Apostle Paul makes it clear that the life of Christ cannot be unleashed in our lives without a continual “renewing of the mind.”  My understanding of “meditation” is that it is the means by which the objective truth of Scripture becomes subjective truth in my heart and life.  Whatever your definition of these terms, understand that this is how I speak of these things.  The truth of God’s word is objectively true in that it is true whether I live by it or not.  But what I am called to do is to have my own mind renewed.  The sinful “truths” that permeate my mind and which have been my personal guide are not true at all.  I have called them “true,” but either I have been deluded or I am trying to delude you.

Having said that, the question is how does this renewal take place.  I subscribe to the simple idea that it is necessary first for me to set my mind on the things of the Spirit.  Read, study, memorize, immerse myself in the Bible, the word of God that is all true.  Okay.  So, learn the art of “inductive Bible study.”  That’s what I have thought and practiced for a long time.  But we also understand from Scripture that we have not truly learned truth until we are living it out.  John, in his second epistle, is so good with this.  All those “who have known the truth” love the elect lady.  They know it.  It is in their minds.  Then he rejoices because “I have found some of your children walking in truth.”  Yes! These people have a deep knowledge of the truth, as seen in the fact that they walk in it. 

Ah, but for John there is something else, between knowing the truth and walking in the truth.  The truth “abides in us.”  It remain there.  It is not just objective, in the mind, sound doctrine, but it has become subjective.  I walk in the truth because it has found a home in my heart of hearts.  This takes time.  Maturity by definition takes time.  It also affliction.  As was said of Jesus, we learn obedience by the things we suffer.  But here is a key to the “abiding” of the word of God.  It takes MEDITATION.  I’m not talking yoga. Or empty headed approaches that give a beachhead to the evil one to plant his “lie.” 

Consider these thoughts on meditation.  First, what is meditation in Scripture?

·       Chewing the cud, spiritually speaking. Having  taken God’s word into our minds we bring it up again and again to allow the Spirit to change our hearts.

·       meditation 1. Quiet time spent in contemplating the Word of God and in fumigating the mind of the toxic thoughts and ideas that infiltrate it every day. 2. Private devotion or spiritual exercise focused on a religious theme. 3. Spoken or written contemplative discourse delving into spiritual things.

Meditation depends on some level of memorization.  There has to be something in the “brain” to bring up for repeated chewing.  As we come to the end of a day we may have a great memory of events of the day, and some may be discouraging.  There must be thoughts, remembrances of the “things of the Spirit” from early in our day to use to “fumigate the mind of the toxic thoughts.”  I love that line!

Here is the secret from George Mueller.

… so the choicest of our time and strength, the best parts of our day, should be especially given to the Lord in worship and communion. George Muller … determined, even at the risk of damage to bodily heath, that he would no longer spend his best hours in bed. Henceforth he allowed himself but seven hours’ sleep and gave up his after-dinner rest. This resumption of early rising secured long seasons of uninterrupted interviews with God, in prayer and meditation on the Scriptures, before breakfast and the various inevitable interruptions that followed. He found himself not worse but better, physically, and became convinced that to have lain longer in bed as before would have kept his nerves weak and, as to spiritual life, such new vitality and vigour accrued from thus waiting upon God while others slept, that it continued to be the habit of his afterlife.

Psalm 110

 

Who reads the Bible and does not see the greatness of this Psalm? 

·         In Matt. 24:41-46 Jesus Himself quotes 110:1.  After being questioned by each of his adversaries He then questions them: What do you think about the Christ?  Whose Son is He?  They answer unanimously: The Son of David.  Jesus replies with another question: How then does David in the Spirit call Him ‘Lord,’ saying ‘The LORD said to my Lord, “Sit at My right hand, Till I make Your enemies Your footstool”’?  If David then calls Him ‘Lord” how is He his Son?”  We are told, no one was able to answer Him a word.  Neither can those today who deny the fullness of the deity of Christ.  The Hebrew wording is critical and your English Bible should make it clear by the difference in type.  The LORD (all caps, Yahweh, God’s covenant Name given to Moses) said to My Lord (Adonai, cap with lower case, by which David referred to his God).  David’s Son, the Messiah, is David’s Lord!  This was both the end of discussion with Jesus’ enemies, and led to His indictments of these enemies (Matt. 23), something Jesus was able to do because He, as Lord, is their Judge.

·         The flow of history, from Genesis to Revelation, is bound up in Psalm 110.  The promise of the Father to the Son in Psalm 2:7-9 is repeated in 110:1b-2 and given detail in 110:5-7.  He will rule over His enemies.  This is the mystery of His will (Eph. 1:9-10) that in the dispensation of the fullness of the times He might gather together in one all things in Christ.  It is fulfilled in the Revelation of Jesus Christ (Rev. 10:7) when He rides out of heaven and judges the nations (Rev. 19:11-21). 

·         The entire argument of the Book of Hebrews is based on Psalm 110:4: The LORD has sworn and will not relent, You are a priest forever according to the order of Melchizedek.  After establishing Jesus’ deity (Heb. 1) and humanity (Heb. 2) and the need to be faithful to Him (Heb. 3-4) the writer then demonstrates and applies the fact that we have a great High Priest who has passed through the heavens, Jesus the Son of God (Heb. 4:14).  He ties the two great Psalms, 2 and 110, that the Son is the priest forever according to the order of Melchizedek (Heb. 5:5-6).  Heb. 7 explains the order of Melchizedek from Gen. 14:18-24.  Heb. 8-10 ties Jesus’ High Priesthood to the New Covenant (Jer. 31:31-34 quoted in Heb. 8:8-12). 

This Psalm demands careful study; it is too important to ignore.  When I was in Bible College my first major paper was on this Psalm.  I was pleased to hear that my son preached in his church for several weeks on this Psalm; he said he just couldn’t get out of it, there was so much packed in a small place.

Devotionally and theologically don’t miss something very important about our Lord Jesus Christ.  This Psalm presents Him both as the victorious conqueror, at the beginning and the end of the Psalm.  It is a picture of judgment and not easy for many to hear.  But in between He is also the High Priest who has offered the sacrifice of Himself for the forgiveness of sins.  No person has to look forward with fear to the return of Christ the Judge.  Let us draw near with a true heart in full assurance of faith … Let us hold fast the confession of our hope without wavering, for He who promised is faithful (Heb. 10:22-23).

Eph. 4:11-16, The Preacher’s Portrait (2)

 The nature of the preacher’s authority.

Authority is not incompatible with humility.  He can’t say “Thus says the Lord” like a prophet, or “Verily, verily I say unto you” as Christ; nor “according to best modern scholars” as the babbler.  But his formula should be the well-known “as Billy Graham), “The Bible says.”  The more the preacher has trembled at God’s word himself (Ezra. 9:4; 10:3; Isa. 66:2,5_ and felt its authority on his conscience and in his life, the more he’ll be able to preach it with authority to others.  Scripture comes alive to congregation only if it has come alive to the preacher first.  The preacher’s authority depends on the closeness of his adherence to the text he is handling and on the forcefulness with which it has spoken to his own soul.

The necessity of the preacher’s discipline.

“The systematic preaching of the Word is impossible without the systematic study of it.  It will not be enough to skim through a few verses in daily Bible reading, nor to study a passage only when we have to preach from it.  No.  We must daily soak ourselves in the Scriptures.  We must not just study as through a microscope, the linguistic minutiae of a few verses, but take our telescope and scan the wide expanses of God’s Word, assimilating its grand theme of divine sovereignty in the redemption of mankind. ‘It is blessed,’ wrote Spurgeon, ‘to eat into the very soul of the Bible until, at last, you come to talk in scriptural language, and your spirit is flavoured with the words of the Lord, so that your blood is Bibline and the very essence of the Bible flows from you.’”  We shall also use all the resources of our library, but above all we must pray over the text because the Holy Spirit, who is the Book’s ultimate author, is therefore its best interpreter.  Even when text is understood, preacher’s work is only half done for elucidation of its meaning must be followed by its application to some realistic modern situation in the life of man today.

* * * * * *

This concludes what we have wanted to share from John Stott.  My hope is that, if you are a believer in Christ, you will take this seriously.  As a pastor, it has helped me to see what I called to be and do.  As a sheep in the flock, it has helped me to understand what I need and what I want to expect from my shepherd.  I am not looking for a shepherd who will tickle my ears and satisfy my lusts.  The “expository” pastor/teacher will not always be exciting and entertaining.  He may not ever be those things.  My trust is in the Lord Jesus Christ, the Head of the Body, who gave these men to us.  I want one who knows me, who feeds me with the Word, the Bread of Life!

And finally, on this Independence Day 2026, 250th Birthday of the United States, this is exactly the message I want to share.  We need men who recognize they have a stewardship of the word of God.  I pray that there will not be a famine of the word of God in the USA, and that seeking after God will not be confused with heaping up teachers that tickle the ears and satisfy fleshly lusts.   We must be delivered from the laziness and foolishness of not being willing to "endure sound doctrine."  

1 Tim. 4, The Preacher’s Portrait (1)

I believe that pastors today need to get a grip on this idea of being stewards of God.  I took somewhat copious notes on Stott’s chapter on stewardship and want to share these in the next couple of posts.  For me, it is a reminder of what I must be, and what the Body of Christ needs from its shepherds, as we think about the past and plan for the future of our nation.  I hope you will join me.

Again, these are notes from John R. W. Stott, The Preacher’s Portrait, Ch. 1, A Steward: the preacher’s proclamation and appeal (message and authority).

The preacher is not a prophet.  The prophet was an immediate mouthpiece of God.  The preacher is not an apostle; there is no idea of a “succession of apostles” in the NT.  The preacher is not to be a false prophet or apostle.  These are people who spoke/ speak visions of their own minds, and not from the mouth of the Lord.  The preacher is not a babbler, who has no mind of his own.  The babbler’s present opinion is that of the last person with whom he spoke.  He relays other men’s ideas without sifting them, weighing them, or making them his own.

But the preacher is a steward: he is the trustee and dispenser of another person’s goods.  “The Christian preacher’s message, therefore, is derived not directly from the mouth of God, as if he were a prophet or apostle, nor from his own mind, like the false prophets, nor undigested from the minds and mouths of other men, like the babbler, but from the once revealed and now recorded Word of God, of which he is a privileged steward.”

“The steward has received a trust; he must show himself worthy of this trust.”

The source of the preacher’s incentive.

The gospel was a sacred trust committed to him, weighed heavily upon him.  “Woe to me if I do not preach the gospel” (1 Cor. 9:16).  And “I am under obligation to preach the gospel” (Rom. 1:14).  “The steward has received a trust; he must show himself worthy of this trust.”

The content of the preacher’s message.

He is to be faithful to the goods themselves.  “Therefore, every sermon should be, in some sense, an expository sermon.”  Moreover, we are called to preach the whole range of the Word of God: not the New Testament only, not the best known texts only, not the passages which favour the preacher’s particular prejudices only. Therefore I testify to you this day that I am innocent of the blood of all men. For I have not shunned to declare to you the whole counsel of God (Ac. 20:26-27). Besides, the church needs instructed laity who should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting (Eph. 4:14).  All scripture is profitable (2 Tim. 3:16) but all is not equally profitable for the same people at the same time (Ac. 20:20).  He studies their needs, uses discretion in supplying them with suitable food.  The expository preacher is a bridge builder, seeking to span the gulf between the word of God and the mind of man.