2 Peter 1:2-11, True Godliness!

By definition, the Greek term we translate “godliness” does not mean “God-like-ness.”  It is what we look like when we fear God or when we worship.  It is true, that godliness will ultimately agree with “conformity to the image of Christ.”  But it is not the same.  But do understand, godliness is a mark of followers of Christ.

Peter, in that amazing “stair-step” picture of the growth of a Christian, included a call to godliness.  Giving all diligence, add to your faith virtue, to virtue knowledge, ⁶ to knowledge self-control, to self-control perseverance, to perseverance godliness, ⁷ to godliness brotherly kindness, and to brotherly kindness love (2 Pt. 1:6,7).  There will be something about a person, as they mature, that will be evident, a “form of godliness.”  But we are not Greek idolators, and we need to avoid some who may look like mature Christians.  So what is the difference.

Well, the first thing we can say is that there is a doctrinal difference.  Paul told Timothy there is a “doctrine which accords with godliness” (1 Tim. 6:3), and Titus that the truth “accords with godliness” (Titus 1:1).  In his words to Titus he goes on to say that this “truth” involves the hope of eternal life which God promised before time began and has been manifested through his preaching.  To Timothy he said that the “doctrine” involves “the words of our Lord Jesus Christ,” meaning what He revealed in terms of the New Covenant.

You may have noticed that these “godliness” terms are found in Acts, and then in the Pastoral Epistles and 2 Peter.  They are in the later letters, and all of these had strong dealings with false teaching.  The issue of “wheat and tares” was becoming more and more of an issue as the first century wore on, and the need arose to deal with the “form of godliness” and the doctrine that is in sync with that form.

And this leads us then to two major references to “godliness.”  First, 1 Tim. 3:16: And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.  This is specifically called “the mystery of godliness.”  The “mystery” term should be a clear pointer to the truths that Christ gave especially to Paul for the establishment and edification of the Church (cf. Eph. 3:1-13).  The secret to godliness for Christians is CHRIST!  He came to earth, ran the race as our “forerunner” (Hb. 6:19-20; 12:1-2).  Christ “in the believer” is the hope of glory (Col. 1:27) and the believer “in Christ” is the fountain of every blessing (Eph. 1:3).

And this takes us perfectly to 2 Peter 1:3-4: According as his 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, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature … Certainly these “promises” are those Peter heard from Christ in the Upper Room when Jesus declared the “doctrine that accords with godliness.” 

Acts 17:16-25, Godliness! Everybody's Doing It!

Here is a study that is needed for all believers in Christ.  “Godliness” is defined as reverence, piety towards God. We have to consider it because godliness has an aspect of “form,” meaning outward appearance, and yet it is not fundamentally outward appearance but is a spiritual reality, something produced through Christ in the inner man.  You can say that you know something about the religion of a person by their “godliness,” but if all you know about that person is what you see you do not really know that person.  Does that make sense?

We have a noun (15x), adjective (4x with an *), verb (2x with ^@), and adverb (2x with ^#).  They appear 5x in Acts where we can get a picture of what this means.  In Ac. 3:12 Peter told the crowd (the “men of Israel”) that it was not his “godliness” that healed the man by the Beautiful Gate but it was Christ.  He said it this way because the “men of Israel” all sought to be godly and thought that being godly would empower them in their lives.  They held strongly to the “form.”  Do “Jewish” things and you will be accepted by God.  This introduces the first and foremost danger involved here: that we would put trust in our spiritual character.  Job’s friends had this same idea. Eliphaz asked Job, Is not your reverence your confidence?  And the integrity of your ways your hope (Job 4:6)? 

Look who else had a “form of godliness.”  The Greeks in Athens (Ac. 17:23^@).  In v22 Paul calls them “religious” using a term that literally means a “fear or reverence of demons.”  Then in v23 he refers to their “worship” or “godliness.”  They had a form. Cornelieus was a “devout” man (Acts 10:2*) and he sent a “devout” soldier to summon Peter (Acts 10:7*.)  They were “God-fearers,” one who would or could not proselytize to Judaism but who honored the God of Judaism.  Ananias, whom God sent to speak with Paul in Damascus, was a devout man according to the law, having a good testimony with all the Jews who dwelt there in Acts 22:12*.  No doubt he was a believer in Christ, but his “form of godliness” would have looked very Jewish. 

Paul says that in the “perilous times” of the last days people will have a “form of godliness but denying its power,” “from such people turn away” (2 Tim. 3:5).  Most understand this to refer to the great apostacy of the last days.  These people are in some way connected with Christians and/or Christianity but must be avoided. 

This introduces the problem we must be aware of as followers of Christ.  True, Bible-believing, non-hypocritical believers in Christ (call them what you will) also have a “form of godliness.”  Paul told Timothy to “pursue” godliness (1 Tim. 6:11), not to reject it.  Concerning the last days, Peter said, Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness (2 Pt. 3:11).  So, we need to understand the “fundamentals” of godliness.  For believers it is not just a form to put on.

Phil. 3:7-17, Beholding the Mark! Scopus, Inc.

Today we have one of my favorites.  We have an organization called “Scopus Inc.”  The goal is that people’s attention will be focused more clearly on Christ.  There is a story we often share that gives an illustration of “scopus.”  Mt. Scopus was the point at which pilgrims could first see the temple if coming from the north of Israel.  In 70AD the Romans camped there in their campaign that destroyed the temple and Jerusalem.  Over the centuries it remained the place where Jews, even if denied entrance into the city, could view the city from the north. 

The word “scopus” literally means “lookout.”  The only use of the noun (Greek skopos) is in Phil. 3:14: I press toward the mark for the prize of the high calling of God in Christ Jesus.  Paul’s aim in Phil. 3 was to know Christ, and thereby to have a righteousness not his own but a righteousness of faith.  Thus he fixed his attention on Christ, knowing that this would result in conformity to the image of Christ (Rom. 8:29).  But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord (2 Cor. 3:18). 

The verb appears again in the passage, in 3:17: The definition is to look at, observe, contemplate. to mark.  It speaks of a dedicated and concentrated eyeing of a target or mark, which if we hit it we will have accomplished our goal.  Scopus is the mark.  Scopeō is the intense gaze.  It is not surprise that our term “scope” (as on a rifle, that magnifies the target) comes from this term.  We are left with five additional uses of the verb in the NT.  Consider more about the “gaze” that will fix our attention on Christ.

·       Lk 11:35: "See to it" (take heed in NKJV) that the light within you is not darkness.  How appropriate to start here.  We cannot see the target if it is in the darkness, hard if it is shaded.  By the Holy Spirit the light is turned on when we receive the gospel (2 Cor. 4:1-6).  Note in that passage that when the light is turned on the word of God is preached.  The word of God reveals the Word of God, the Lord Jesus Christ, who is the mark!

·       Ro 16:17: "Watch out" for those who cause divisions or stumbling-blocks.  Again, these stumbling blocks would make a vision of Christ difficult.  Religion (e.g. Catholicism) does this: dims our view of Christ.

·       2Co 4:18: "Fix your eyes" on what is unseen, not on what is seen.  Amen!  What we need to see, as Peter put it, is Christ, whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory (1 Pt. 1:8).

·       Gal 6:1: In restoring someone "watch" yourself lest you be tempted.  Again, we must be careful lest we dim the target!

·       Phil 2:4: "Look" not only to your own interests but to the interests of others.  Yes, yet another hindrance to our dedicated beholding of Christ.

Psalm 117 (Romans 15:8-12)

It’s the shortest of all the Psalms, a call to the Gentiles to give God praise.  Enough said, right?  No.  Not so fast.  For one thing, remember that this one of the Hillel Psalms, celebrated in Israel.  It begins and ends with Praise the Lord.  While directed toward the Nations it is special to Israel.

Also, notice the beautiful and simple poetical form.  Each verse is two couplets, with parallel thoughts.  In v1 the Gentiles (nations) and all you peoples are called to praise (shine a light on) and laud (commend, boast of) the God of Israel.  In v2 the cause for praise is His merciful kindness (checed) and enduring truth (emeth).  These attributes of God that appear together so often in the Psalms that cause Israel to praise the Lord is what also evokes praise from the Gentiles.

There’s more.  Don’t miss the “us”: His merciful kindness is great toward says, towards Israel.  Why should Gentiles praise God for mercy and truth to Israel?

·         First, remember that in the Abrahamic Covenant God promises to bless ALL the families of the earth (Gen. 12:2-3).  So of course, God’s mercy to Abraham (who with his descendants would need God’s mercy) and enduring truth (the fulfillment of the promise would depend on God’s faithfulness) would result in the Messiah, the Savior, the Son of God, who would come to earth in the line of Abraham, Isaac, Jacob, Judah and David.

·         Second, note from Romans 15:8-12 all the quotes Paul takes from the OT to support his own call to the Gentiles to be obedient to the faith.

o   15:9 from Psalm 18:49, the Psalm of David sung when God delivered him from all his enemies.  So it will be with the Son of David, when He comes in victory over His enemies.  He will rule on David’s throne in Zion; i.e. God’s mercy and truth to Israel will be accomplished through the Messiah.

o   15:10 from Deuteronomy 32:43.  The source is the end of the Song of Moses wherein it was foretold how Israel would stray from God and be judged but in the end would be saved for the glory of His Name.  It concludes with this call to Gentiles to praise God.  As Ezekiel said, the Gentiles would know once the whole story of Israel was complete, the story of God’s furious wrath and His abundant mercy (Ezek. 39:21-29).

o   15:11 from Psalm 117:1 where God’s mercy and truth to Israel is the basis for the Gentiles to be called to praise.

15:12 from Isaiah 11:1,10 where the Messiah is clearly tied to Israel as the root of Jesse who will rise to reign over the Gentiles.  And this brings us back to where we started with Abraham: the blessing of all the nations is dependent on God’s mercy and faithfulness in keeping His promise to Abraham.  Paul, who established this fact in Romans 9-11 (11:26: so all Israel will be saved), is here applying it to the Gentiles.  There is no reason to wait until Christ returns in triumph.  NOW is the time of salvation.  Now is the time for all peoples to heed the call of Psalm 117!

1 Timothy 1:11-20, The Lord’s “In-Strengthening”

A long time ago we studied this word so as to contrast it with other NT terms for strength and power.  Today I want us to consider this in the context of 1 Tim. 1.  Paul says that “sound doctrine” is the equivalent of the “glorious gospel of the blessed God which was committed to my trust.”  Paul was a man of faith, a faithful brother, and God entrusted him with the glorious gospel.  But what mattered was not the great “faith” of Paul but the fact that being a man of faith, God was able to enable Paul.  “Enable” is literally to “power inside,” much as Paul prayed for in Eph. 3:15, that the Father would strengthen them by the Holy Spirit in the inner man.  This term, you will see today, is only used 8x but is found in some of your favorite NT passages. 

This verb is either in the “active” voice when the passage emphasizes the fact that the Lord did this, or in the “passive” voice when it emphasizes that this happened to someone.  In other words, it is ALWAYS the work of God.  We simply receive, which is why we must be people of faith.  Faith receives!  Faith is the absence of works in our own strength!

One final thought.  The word can be used in a sinful way, meaning to be “head-strong,” although it is never used like this in the NT.  So again, Paul was “steadfast” (faithful), not headstrong.  Since he was faithful, God in-powered him.

·       Ac 9:22: Paul kept increasing in strength.  In 9:19 Paul was “in-strengthened” with food but this is a different term, referring usually to physical strength.  Our term refers more to “ability.”

·       Rom. 4:20: Abraham didn't waver in unbelief but grew strong in faith (passive).  The story of Abram/Abraham shows how God, from Gen. 12-14 was at work strengthening his faith for that moment in Gen. 15 when Abram believed and it was accounted to him as righteousness.  Then in Gen. 16-21 God continued to strengthen Abraham’s faith for the test in Gen. 22 on a mount in Moriah.

·       Heb. 11:34: All the people of faith in the OT were, by definition, in-powered in their faith.  I say by definition because there is no faith apart from this.  And yet, faith opens the door for this in-powering to come.

·       Thus, in Eph 6:10: (be strong in the Lord, passive) and 2 Tim. 2:1 (be strong in grace that is in Christ Jesus, passive) all believers, and specifically Timothy, are encouraged in this.  We must continue to walk in faith.

And now, three reference where the term is “active” voice because it is being done by Someone outside the person who receives it.

·       Phil 4:13: I can do all things thru Christ who strengthens me.

·       1Ti 1:12: Paul thanks Christ Jesus who strengthened him.

·       2 Tim 4:17: the Lord strengthened Paul when he appeared before the emperor so that he might again, at the end of his life, declare the gospel.

Hebrews 13:15-25, Well Pleasing to God!

As we said yesterday, we now have the same three Greek words except with a prefix that increases the “pleasure.”  Think about this as you look at these passages.  They are almost entirely dealing with our relationship with God.  Yesterday’s terms spoke of pleasing all manner of people.  Also, of these 13 passages, 4 are in Hebrews (the letter that exalts Christ for His once-for-all sacrifice), and a couple others speak of NT types of “sacrifices.”  This word is fit for a life that is a sweet smell to the Lord!  The added emphasis makes “well pleasing” a good translation, but often it is translated as “acceptable.”  Certainly don’t think of it as “acceptable” in the sense that this will do in a pinch, as we sometimes use that term.  Without this you and/or your behavior is not acceptable to God.  The verb is in Hb. 11:5-6; 13:16; the adverb in Hb. 12:28; and the rest are the adjective.

·       Rom. 12:1: Present your bodies a holy, acceptable sacrifice to God.  Here you can see the depth of the word “acceptable.”  The offerings of the priests in Malachi were a sham, displeasing God, giving Him what was lame or defective.  The body we offer to God must be acceptable, well-pleasing.

·       Rom. 12:2: Be transformed so you can prove God’s good, acceptable, perfect will.  Again, God’s will is always well-pleasing, that which pleases Him.  So our desire must be to understand it with renewed minds.

·       Rom. 14:18: In questionable things, whoever serves Christ is acceptable to God, approved or men.  I.e. this is God’s will.

·       2 Cor. 5:9: We aim to be acceptable to God, whether we are still here on earth or in heaven.

·       Eph. 5:10: Walk right, trying to learn what is pleasing to the Lord.  Note: as children of light (v9) we seek to please God.  As those who are wise we seek to understand His will.

·       Phil. 4:18: The offering of the Philippians to Paul for his ministry was a sacrifice, well pleasing to God.  A sweet smell!

·       Col. 3:10: Children obey their parents because this is well pleasing to God.  We obey parents so as to please God.

·       Titus 2:9: Servants are to be submissive to masters, well-pleasing.

·       Heb. 11:5,6: Enoch pleased God. Without faith it is impossible to please God.  Not hard but impossible.

·       Heb. 12:28: May we serve God acceptably with reverence and godly fear.  We please Him with out attitudes as well as actions.

·       Heb. 13:16: Christians are to be doing good and sharing for with such sacrifices God is well pleased.  Again, a sweet smell.

·       Hb. 13:21: prayer to be equipped to do His will, working in us what is pleasing in His sight.  Such emphasis on God’s will so as to please Him.

Romans 15:1-7, Unto All Pleasing

The desire to please God is fundamental to the Christian life.  As Paul said, we make it our aim, whether present or absent, to be well pleasing to Him (2 Cor. 5:9). But we are also to be pleasing to others as we seek to please the Lord.  We have three words: the noun (desire to please, Col. 1:10), the adjective (pleasing, with an *), and the verb (to strive to please).  In the next post we will go deeper by adding a prefix to these same words so “pleasing” becomes “well pleasing.”

·       Mt 14:6: Daughter of Herodius pleased crowd, Herod (Mk 6:22)

·       *Jn 8:29: Christ, "I always do things to please the Father." To begin with, think about these first two passages that tell us the difference between the natural man and the spiritual man is seen in who it is you desire to please.

·       Ac 6:2*,5: The apostles said it was not good (pleasing, to God, it did not fit God’s plan for the apostles) for them to take care of feeding of the widows.  The crowd was pleased with the plan to elect deacons.

·       *Ac 12:3: Herod saw death of James pleased Jews so he took Peter too.

·       Ro 8:8: Those in flesh can't please God.  He is speaking of Christians who seek to live by the law, to do the best they can rather than being filled with the Spirit.

·       Ro 15:1-3: We ought to bear infirmities of weak, not to please ourselves; to please your neighbor for his edification -- even as Christ pleased not Himself.

·       1Co 7:32-34: An unmarried person seeks only to please Lord; the married man must seek to please wife; the married woman must seek to please her husband.  This is often confusing or objectionable, but in the context Paul is correct.  He is talking about service for the Lord.  Of course, it pleases God when married persons please their spouses, but being single frees the person up to serve God!

·       1Co 10:33: I (Paul) please all men in everything, I seek not my own.  Again, don’t be confused.  Paul did not please all men the way Herod’s daughter pleased the crowd.  Rather it is in the sense of pleasing your neighbor or bearing the infirmities of the weak. 

·       Gal 1:10: with harsh words Paul asks, "Did I seek to please men."  The issue is Paul’s ministry: did he serve so as to make men happy or to please the Lord?

·       Col 1:10: Walk worthy of the Lord unto all "pleasing."

·       1Th 2:4: Paul preached to please God, not men

·       1Th 2:15: The Jews who killed the prophets did not please God, though they might have tried to convince you that they were serving God.

·       1Th 4:1: You ought to walk and please God as we taught you.

·       2Tim 2:4: Soldiers seek to please one who enlisted him.  Thus, we ought to please our commander, Jesus.

·       *1Jn 3:22: Answered prayer is based on obedience, doing things pleasing in His sight.